Methodology of Prophetic Revolution

            Dr. Isrār Aḥmad is unique in giving the idea of a Prophetic Revolution to the present society. Various scholars have given different ideas on it. Let us first see what Dr. Isrār has said about it.

            In his lectures, he describes six phases of the Islamic/Prophetic Revolution which are:-

(1) Invitation(Da‘vat)

(2) Organization(Tanẓīm)

(3) Training(Tarbiyyat)

(4) Absolute Patience(Ṣabr-e-Maḥiḍ) and Non-violence

(5) Step Forward(Iqdām) and Challenge

(6) Armed Conflict, i. e. Musallah kashmakash/Qitāl fī Sabīl-e-Allāh[1]

First Phase: Invitation (Da‘vat)

            Dr. Isrār Aḥmad is of the view that as a first stage of the revolution there should be some novel idea; some revolutionary philosophy that should be spread and presented before the people who should be convinced in their minds about the usefulness of this idea through arguments and reasoning. [2]

            All the Islamic Movements working in society today consider INVITATION(Da‘vat) as the first phase and there is no difference of opinion about it. When the holy Prophet (SAWS) himself started his work; he first invited the people towards Dīn and presented an ideology before them. MaulānāṢafī al-Raḥmān Mubārakpūrī(d:1428A. H/2007A. D) in his book Al-Raḥīq al-Makhtūm divides Prophetic life into two parts;

1. Makkan Life
2. Medinite Life

He has divided Makkan's life further into three phases;

1. The phase of Secret Invitation.
2. The phase of Open Invitation and preaching amongst Makkans.
3. The phase of Popularity and spreading of Islamic Invitation outside Makkah. [3]

       The above facts indicate that the holy Prophet (SAWS) started his mission with an invitation and the founder of Tanẓīm-e-Islāmī has also declared Invitation as The First Phase of Revolution. [4]

Second Phase: Organization

            The founder of Tanẓīm-e-Islāmī has declared “Organization” as the next phase after “Invitation”. In his view, the people who accept the revolutionary idea mentally and believe it to be true should be now organized. Resultantly, a revolutionary party will come into being and two things will be essential for this party. One is that its classification should be totally new. The person who works hard will progress further even if he was from the lower or menial class of the society. This party unless disciplined on the lines of a regular army will not be able to bring about a revolution. The above-stated prerequisites are very important for any Islamic Movement. There is no doubt that merit and discipline are two essentials for Islamic Revolution in a society.

Third Phase: Training

            Training is an unavoidable requirement for every revolutionary act. Dr. Isrār Aḥmad thinks that Training is the third step for Islamic Revolution. Undoubtedly, if a party wants to implement Islām in a society, its workers should become Role-Models. There is a dire need of Training, if extraordinary character is to be built up in the workers. Dr. Isrār Aḥmad believes in the Qur’ān-Based training. The other parties are in favor of imparting training but that is notQur’ān-Based and in fact no effort is made for understanding theQur’ān. In Tanẓīm-e-Islāmī of Dr. Isrār Aḥmad, special efforts are made to make the workers understand the HolyQur’ān. Every worker is given a diary to make an entry of the prayers offered in congregation or offered without it, this diary is to be maintained on daily basis.

Fourth Phase: Total patience against Oppression and Torture

Dr. Isrār Aḥmad says that when a revolutionary party declares a system corrupt, people having a vested interest in that system are not going to ignore or forgive this act of the party. Firstly, they will try and ridicule the thinking but if the leader and his followers remain steadfast to bear it and keep spreading the message, there is every likelihood that people will continue joining the party and the opponents will soon realize that the concept is not something ordinary. Persecution will emerge which will have to be borne by the party. In this period as per Dr. Isrār Aḥmad, the policy of the revolutionary party will be to bear the torture, never retaliate but remain steadfast on its view point. Its outcome will be that silent majority will start showing inclination and affection to this party resulting into spreading the revolutionary idea and this concept. [5]

            Holy Prophet(SAWS) adopted this policy in Makkan life. Companions were not allowed to raise their voice or hands against the oppression. As a result, the affections of the silent majority were with the Muslim. In 20^th century at the time of Iranian Revolution, same policy was adopted by Imām Khumainī(d:1409A. H/1989A. D) and as a result King of Irān had to leave the country.

Fifth Phase: Step Forward and Challenge

            Dr. Isrār Aḥmad says when the revolutionary party gets sufficient power and thinks that it can now challenge the wrong system openly and can face the odds, “Step Forward” (Iqdām) will start. Now the policy would be to put up an active resistance and retaliate firmly. [6]

            For any revolution, the decision of active resistance is very crucial and critical. If this decision is taken prematurely, revolution may turn into jeopardy to become unsuccessful from worldly point of view. If the number of the revolutionaries is not sufficient or there is weakness in training, worldly failure will have to be faced. As in Egypt, Ikhwān al-Muslimūn had to face failure. So this is a very sensitive moment and a serious test of the leadership of a revolutionary party. In other words, the success or failure of the revolution depends on the right or wrong decision of head of the party.

Sixth Phase: Armed Conflict

As a result of Iqdām and Challenge, sixth and last phase will start which is “Armed Conflict”. The existing system of society will try to crush this revolutionary party. When this sixth phase is started, nothing will be now in the hands of two parties; history will dictate and the circumstances will decide the result which will be either victory or death. If the first five stages are properly conducted and the revolutionary party has been moving with steadfastness and consolidation with proper training and organization, the revolutionary party and the revolution will be successful otherwise it will be crushed.

Expansion of Revolution

            According to Dr. Isrār Aḥmad, if the revolution is successful, then the seventh phase will commence. Though six-phased revolution is completed in a country, yet seventh phase is the expansion of this revolution. An ideological revolution has the peculiarity that it is not restricted to national or geographical boundaries. It comes into being on the basis of one thought, one policy, and one ideology and an ideology does not require a passport or visa. Boundaries in such a situation do not become hurdle against the ideology. If the ideology is sound, it will establish its roots in other countries and the revolution will be extended to spread much in the similar way as the French Revolution did not restrict to France. This is the specialty of revolution that emerges firstly in one country or in an area and then the process of expansion starts at the international level. [7]

            Dr. Isrār Aḥmad says that phases of the Islamic Revolution as enunciated by him are derived from the life of the holy Prophet(SAWS). How the Islamic Revolution can be brought about today? Dr. Isrār differentiates between the period of the Holy Prophet(SAWS) and the present circumstances with regard to the policy of “Armed Conflict”. He says that Holy Prophet(SAWS) was raised in a pure un-Islamic and paganistic society while we belong to a Muslim Society and we have to work and survive in it. There are many Muslim countries like ours where more than 80% inhabitants are Muslims along with their rulers. Irrespective of the character and the ethics of rulers or masses, we have to admit thatlegally they all are Muslims. We also see that regarding character in these societies, every type of people are existing, while in the period of Holy Prophet(SAWS), circumstances were different. Regarding the second difference, Dr. Isrār says that due to Cultural Evolution of humanity now the Armed Conflict is almost impossible because the government party is fully equipped and the masses are without weapons, so there is need of Ijtihād in phases of revolution. He says that the only way to bring revolution today is to establish a party. This party should firstly pass through the first four phases, i. e. Invitation, Organization, Training, and Patience. Thereafter, it should announce that evils will not be allowed to continue in the society. Dr. Isrār thinks that only those evils will be challenged which are unanimously considered so by all schools of thoughts. Iqdām will be started by protests. Picketing and Surrounding (dharnā and ghirāo) will be resorted to and in his opinion, it is necessary not to raise hands, no violence, and cause no destruction to the public property. If the revolutionary party cannot control the public and cannot stop the people from violence, it has no right to do the protests.

Three Possible Results

            Consequent to the above methodology, there are going to be three possible results as viewed by Dr. Isrār Aḥmad. One is that government decides to retreat and the Islamic Party gradually becomes successful in eliminating the evils and as a result Islamic Revolution prevails in the society. The second possibility is that government tries to crush this movement, however, if the revolutionaries are strong and steadfast and prepared to lay their lives with courage, a time will come when the police and army will refuse the orders of the government. As a result, government will be dismissed and the revolutionary movement will be successful. These two possibilities are regarding success. Dr. Isrār Aḥmad says that the third possibility is that government becomes successful in crushing the revolutionary party, In that case too, the sacrifices of the people will not be wasted and Allāh Almighty will give them great reward, insha Allāh![8]

            In the above lines, the view of Dr. Isrār Aḥmad regarding the Prophetic Revolution and its implementation in the present society has been explained. Before commenting or analyzing it, it is better to discuss some more views too.

View of Syed Abu’l A‘lā Maudūdī

Syed Maudūdī has been a famous thinker of the sub-continent. He established Jamā‘at-e-Islāmī in 1941A. D for bringing Islamic Revolution in the society. Before creation of Pākistān, his point of view was that the humankind should be invited to worship only one God irrespective their cast, color and creed. He criticized those people who ignored this reality and involved themselves in the Indian Freedom Movement. In his book “Taḥrīk-e-Āzādi-e-Hind aur Musalmān”, he writes, “I invite not only Non-Muslims but also the Muslim towards Islām and my purpose through this invitation is to maintain and enhance the so called Muslim Society which is already deviated from the path of Islām. This invitation is to eradicate oppression and transgression which is spread in the world,”[9]

            After the creation of Pākistān, Syed Maudūdī came to Pākistān and Jamā‘at-e-Islāmī made a struggle for Islamization of constitution. This effort was successful in 1949A. D resolution of objectives was passed. Through this resolution, Pākistān was declared an Islamic state and it was said that sovereignty belongs to Almighty Allāh alone. Then Jamā‘at-e-Islāmī decided to take part in the elections. Till today, Jamā‘at-e-Islāmī is on the same policy and it is trying to change the society throughdemocratic way. On 16^th Dhulḥajjah 1382 A. H, Syed Maudūdī delivered a speech in Masjid-e-Dehlvī of Holy Makkah. In that gathering, a large number of youngsters of ‘Arab countries were present. Syed Maudūdī, in his speech, explained the methodology for Islamic Movements of the Muslim World. According to him, those people can work better way who on one hand are educated on western patterns, and at the same time are sound in faith regarding God, the Prophet, the Qur’ān, and the Day of Judgement. According to his vision, people who have got religious education on old pattern are not capable of running the system. They can prove good helpers in ethical, spiritual, and religious matters. [10]

             Syed Maudūdī has given the following suggestions to those people who are working for the Islamic Revolution:-

1. Getting knowledge of Islām is very necessary so that their brains may also become Muslim-like in their hearts and they may be able to run the collective matters according to Islamic Principles.
2. There should be no contradiction in personality. Syed Maudūdī says, if there is a contradiction in one’s life, neither the other people will rely on nor one can create confidence in oneself. In short, he focuses on the Character Building. [11]
3. The third thing is that western civilization and philosophy should be criticized. People should spend their mental abilities and powers of writing and speaking to expose the reality of western civilization and philosophy. On the other side, Islamic beliefs and principles should be explained in such a way that the new generation may get confidence that they can make progress by following these beliefs and principles. Syed Maudūdī thinks that this should be a long term process for getting a large number of people who are required for running the system of country on Islamic Principles. Without this process no Islamic Revolution can be expected and if it is brought about through some artificial way, it will not be sustained or established.
4. Syed Maudūdī is of the view that the people who are impressed by the preaching of Islām should be organized and their organization should not be sluggish or lazy. He also stresses on the habit of listening, obeying, and observing discipline.
5. In his speech, Syed Maudūdī also told that the people working for revolution should spread their message in public so that the ignorance of the common man is removed and he may understand the difference between Islām and Ignorance. He is of the opinion that the corrupt, dishonest, and liars are misfit for Islāmic System.
6. Further, he stresses patience and wisdom(ḥikmat). He directs the workers that they should not resort to any means to bring about Islamic Revolution in haste. If some step is taken in hurry, it may result harmfal. He emphasized to take every step carefully with wisdom and before the next step is taken, it must be evaluated whether the results of the previous steps taken are achieved or not. He also forbade to join hands with the corrupt leadership.
7. In the end, he advised the workers of the Islamic Movement that they should avoid armed and secret movements. He said that a true revolution is always brought about through public movement. If a revolution is brought in haste and through artificial means, it will not achieve the phase of Consolidation. [12]

In his speech, Syed Maudūdī comprehensively put forward the methodology of the Islamic Revolution. He was a staunch supporter of the idea that the only way to bring the change is through elections. In his speech at Māchī Goth, he gave his arguments in detail about the importance of taking part in the elections. He said:-

“Āp intikhābāt mein āj hiṣṣah lein yā das, bīs, pachās bars ba‘d; baharḥāl agar āpko yahan kabhī Islāmī Niẓām-e-Zindagī qā’im karnā hae tou rāstah āpko Intikhābāt kā hī ikhtiār karnā paregā” [13]

“You take part in elections today or after ten, twenty, fifty years; in any case, if you want to establish an Islamic System of life here, the only way out is by means of the elections.”

His point of view was that without taking part in elections, the beliefs, ethics, and dealings of people can be improved but their thinking to bring pious leadership for governing the country cannot be improved except by means of elections. ”[14]

From the time of 1951A. D till today, this has been the policy of Jamā‘at-e-Islāmī that in Pākistān, Islamic Revolution can only be brought about through Elections. If the methodology of revolution given by Dr. Isrār Aḥmad is compared with the thinking of Syed Maudūdī, we can analyze that Dr. Isrār Aḥmad’s view is to invite the public for a bloody revolution while Syed Maudūdī believed in soft revolution. Dr. Isrār Aḥmad says that people should refuse to obey the government while Syed Maudūdīwanted to bring change through elections in a democratic way. Dr. Isrār Aḥmad thought that in Pākistān change cannot be brought in through elections. It means he did not want to follow the constitutional way while Syed Maudūdī wanted to bring the change in a legal and constitutional way.

Ideology of Caliphate

            The dilemma of the present era and its decline could never be visualized by our ancestors in the past. The Muslim of today, their culture, and Islām as religion are the targets of the Western Intellectual Warfare. The bloodshed of the Muslim has crossed over all the known limits. The Muslims unaware of their glorious past are more involved in the glamour of the present than looking ahead to the future. In spite of all these odds, one satisfying aspect for them is the defeat of Western Wicked Civilization through their own hands and in their own quarters. Yet another encouraging aspect in this respect is that people, by and large, are rising up in the Muslim world for renaissance of their Islamic Institutions. “AL-Ikhwān al-Muslimūn” in Egypt, “Ḥizballāh” in Lebanon, “Ḥammās and Al-Fatḥ” in Palestine, “Rifāh Party” in Turkey, Movement of Mehdī Sodānī in Sodān, similarly “Tablīghī Jamā‘at”, “Jamā‘at-e-Islāmī” and Dr. Isrār Aḥmad’s “Tanẓīm-e-Islāmī” in Pākistān are the bodies or organizations which are awakening the Muslim to recapitulate their splendid past and get going to start a new future. All these organizations have a common goal of establishing an Islamic Society on the lines and methodology adopted by the Holy Prophet(SAWS) who enforced a divine order of Allāh by creating a state by means of system of Khilāfah. In this section, it is intended to discuss different aspects of Dr. Isrār Aḥmad’s concept of Khilāfah.

Meanings of Khilīfah

            Describing the obligatory duties of the Holy Prophet (SAWS), ALLĀH states:

            “Huwa alladhī arsala rasūlahu bilhudā wadīni alḥaqi liyuẓhirahu ‘alā al-dīni kullihi”[15]

            “It is He who sent His prophet (SAWS) with divine guidance and truth to dominate all the other religions”

            The prophet (SAWS) discharged this duty in the most befitting manner. He founded an Islamic society and state which was maintained by the Muslim followers until the end of Turkish Khilāfah in 1924A. D. All the Muslim rulers being the vice to the Prophet (SAWS) were called The Caliphs and the prevalent political system was known as Khilāfah system (Niẓām-e-Khilāfah). This implies the meanings of Khilāfah as agreed by the Muslim scholars.

‘Allāma Ibn-e-Manẓūr Afrīqī(d:711A. H/1311A. D)thus writes:

“Alkhalīfah aladhī yastakhlifo mimman qablahu waljam‘a khalaif ” [16]

“A caliph(Khalīfah)is the person who succeeds the predecessor- the plural of the word “Khalīfah” is “Khalaif” in Arabic.

Imām Rāghib(d:502A. H/1109A. D)defines “Khilāfah” as follows:

“Walkhilāfat-al-niābah ‘anilghair immā lighā’ibah-il-manūb ‘anhu wa immā limoutihi wa immā li‘ijzaihi wa immā litashrif-al-mustakhlifo wa ‘ala hazihilwajhi illā khair istakhlaf-al-Allāh aoliā Allāh filarḍ”[17]

“Khilāfah is to succeed another person on account of his absence or on his demise or due to his inability to manage the state matters or with the intent of elevating/upgrading a particular person- so based on the last cause, Allāh designated His friends(Auliyā) as successors on earth.

‘Allāma Ibn-e-Khaldūn(d:808A. H/1406A. D)writes:

“Fahiya filḥaqiqah khilafat-i-‘an ṣahib-al-shar‘ah fīḥirāsat-il-Dīn wa siāsat-il-dunya bihī”[18]

“In fact, Khilāfah is to protect the religion and through its injunctions to plan and administer worldly matters by following the directives of a practicing Muslim on his succession. ”

Shāh Walī Allāh(d:1176A. H/1762A. D)writes:

“Alkhilāfato hia alriasat-al-‘āmmah fī-al-tasaddī li iqāmah-il-Dīn bi ihyai’l‘ulūm-il-dīniyahtī wa iqāmat-i-arkān-i-Islām wal qiām bil jihād wama yata‘allaqo bihī min tartīb-il-jouōsh wal faraz lil moqātilati wa i‘ṭāihim min-al-faia’ wal qiām bilqazā’ wa iqāmat-il-hodūd wa raf‘a –il-maẓālim wal amr bil m‘rūf wal nahī ‘anil munkar niyābah ‘an-il-nabī(SAWS) ”[19]

“KHILAFAT-E-‘ĀMMAH is that state in general(RIYĀSAT-E-‘ĀMAH)which by virtue of following the directives of the prophet(SAWS) has been assigned to practically enforce the religion termed as Iqāmat-e-Dīn. In other words, renaissance of Dīnī-Disciplines(‘Ulūm-e Dīniyah), enforcement of Islamic Injunctions, Jihād and matters relating to it, e. g. training the military forces, disbursement of the bounties, enforcement of law and order to eliminate social evils(Ḥad), the atrocities, ordering the virtues and forbidding the vices. ”

Shāh WAlī Allāh(d:1176A. H/1762A. D) while illustrating “Khilāfah” has elaborated on the obligations and responsibilities of an Islamic State.

            From the above explanation, it is evident that an effort to enforce Dīn, in fact, is an endeavor to establish “Khilāfah” because as stated in the Qur’ān, the basic motive of sending the Holy Prophet (SAWS) is to enforce Dīn.

Types of Khilāfah

Shāh Walī Allāh (d:1176A. H/1762A. D) divides Khilāfah with regard to time frame and peculiarities in two parts; “Khilāfah-e- Khāṣṣah” that relates to the era after Holy Prophet (SAWS) i. e the Khilāfah of Khair al-Qurūn whereas the absolute Khilāfah is termed as Khilāfah-e-‘Āmmah, i. e Khilāfah in general.

Khilāfah-e-Khāṣṣah

Shāh Walī Allāh(d:1176A. H/1762A. D) declares some of the acts as mandatory for Khalīfa-e-Khāṣṣah stating;

“Jumlah lawāzim khilāfat-e-khāṣṣah ān sat kih khalīfah az muhajrīn awwalīn bāshad daz hazrān ḥudaibiah wa az haziran nazūl surah nūr wa az hazran dīgar mushāhid ‘azeemah mithl badr wa tabūk kih dar sharaḥ tanviah rif‘at shān ān mushāhid w‘adah jannat birai hazirān ānha mustafīḍ shuddah ammah ānkih az muhajrīn awwalīn bashand. ……………lawazim khilāfat khāṣṣah ānist kih Anḥaḍrat (S. A. W)naṣ farmaind kih dī az tabqah ‘ulyā’ummat sat az ṣiddīqīn yā shohadā wa ṣālihīn wa moḥaddith. ”[20]

            “One of the obligations in Khilāfah-e-Khāṣṣah is that the Caliph must hail from the First Refugees (Mohājirīn), i.e., from amongst the ones present in Ḥudaibiah or of those who were present when Surah al-nūr was ordained or those who participated in battles of Badar, Tabūk or in other prophetic battles (Ghazawāt) or from those who have been promised Heavens or a Caliph who has also been given the good news to be in Heavens or Holy Prophet gave a prophecy for him to this effect, i. e from amongst The Ṣiddiqīn (Truthful), Shuhadā (Martyrs) or the Ṣāliḥīn (The Nobles). A person stating Ḥadīth is also considered at par with the Truthful (Ṣiddīque).

Khilāfah-e-Āmmah

Shāh Walī Allāh(d:1176A. H/1762A. D) writes about Khilāfah-e-Āmmah;

“Wajib bilkifāyah ast bar muslimīn ilā youm-al-qiyāmah nasab khalīfah mustajm‘asharūṭ bachand wajah yakay ānkay…………badūn nasab imām ṣūrat nagīrad wa moqaddamah. ”[21]

            “It is optionally imperative (Wājib bil Kifāyah) for the Muslim until the Doomsday to install a Caliph who fulfills the laid down conditions due to few of the reasons as stated: Firstly, the companions of the Holy Prophet(SAWS) paid particular attention to elect a Caliph even before Prophet’s burial. Had they been unaware about this obligatory duty, they would not be preferring appointment of a Caliph over the sensitive issue of his burial. This proves the religious implication and importance of appointing a Caliph by relegating all other secondary issues in life. Secondly, it is quoted in Ḥadīth, “A person who dies without being follower of a Caliph amounts to death of an ignorant-being” – an argument which may be called ‘Elaborated’(tafṣīlī). Thirdly, Allāh has termed optionally imperative the enforcement of religious injunctions, like Jihād, the renaissance of Dīn, and keeping the infidels away from the Islamic borders; all this is not possible in the absence of a Caliph. So the appointment of a Caliph, thus, becomes inescapable because mandatory duties demand implementation and this fact was well recognized by the companions of the Prophet (SAWS). ”

            From the writings of Shāh Walī Allāh, it is revealed that he was all out to pursue complete enforcement ofIslām in the society and was not in favor of partial implementation of Islamic laws while neglecting the others.

            This is clearly stated in the Qur’ān by Allāh :-

“Yā ayyuha al-ladhīna āmanū adkhulū fī al-silmi kāffatan” [22]

“O’ the Believers! Enter into the religion of Islām in full”

Besides, Allāhsays in Surah al-baqarah:-

“afatuminūna biba‘ḍi al-kitābi watakfurūna biba‘ḍin famā jazāo man yaf‘alu dhālika minkum illā khizyun fī alḥayāti al-ddunyā wa yawma al-qiyāmati yuraddūna ilā ashaddi al-adhābi wamā Allāhu bighāfilin ammā ta‘malūn. [23]

            “Do you believe in one part of (our) Book and reject the other one. Any one among you committing this act shall be humiliated in this world and will be subjected to a severe punishment on the day of judgement. Allāh knows what all you do”

Religious Status of Khilāfah

A state that comes into being to enforce completely the commands of Allāhon this earth will be known as Khilāfah.

            It is imperative for a Muslim to know the religious status of Khilāfah. Was its enforcement given due importance in the words of the Qur’ān, in the preaching and practice by the Prophet(SAWS) and in the regime of his companions(R)?

Holy Qur’ān and Enforcement of Khilāfah:

Allāh entrusted the human with the task of enforcing His divine order on this earth as a trust. From theQur’ān, it is revealed that when this task was given, the human accepted it readily. Allāh saidin the Qur’ān:

“Innā araḍnā al-amānata ‘alāas-samāwāti wa al-arḍi wa al-Jibāli fa abayna an yaḥmilnahā wa ashfaqna minhā wa ḥamalahā al-insānu innahu kāna ẓalūman Jahūlā” [24]

            “We presented this trust (amānat) to the heavens and earth but none was ready to take it and instead got scared, however, the humankind bore it up being cruel and unaware. ”

            Maulānāl Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) explaining the above Āyah writes;

            “The true honor of humankind was bestowed clearly as he became the trustee of Promised Obedience of Allāh. This promise was based on a person’s free will and option- thus becoming entitled to receive it. Those creatures who cannot exercise their free will or option are immune to make commitments of such a nature. This promise was undertaken by Allāh from the entire offspring of Adam which became the basis of this Khilāfah. With a view to enforcing the requirements of Khilāfah, Allāh promised Adam to provide him guidance in the form of the Divine Book. ”[25]

            Thus, on willing acceptance of this assignment by the humankind, it was considered necessary by Allāh to equip him with the resources required enabling him to implement on earth His divine order. The same are indicated in Āyah 38-39, Surah al- baqarah saying;

“Qulnā ihbiṭū minhā Jamī‘an fa immā ya’tiyannakum minnī hudan faman tabi‘a hudāya falā khawfun ‘alayhim wa lā hum yaḥzanūna. Wa al-ladhīna kafarū wa Kadhdhabū bi āyātinā ūlā’ika aṣḥābu an-nāri hum fīhā khālidūna”[26]

            “We ordained: you all should descend from here: follow the guidelines whatever is sent towards you from Me and those who do it willface no fear or grief but the ones declining or falsifying Our commandments would be subjected to fire to be charred in it permanently. ”

            In this Āyah, the referred guidance is to enforce system of Khilāfah and to lead a life in complete obedience of Allāh. He has announced it clearly in the Qur’ān that those not enforcing His divine order are infidels, cruel, and sinners. He says;

“Wa man lam Yaḥkum bimā anzala Allāhu fa ūlā’ika humu al-Kāfirūna”[27]

“Those not passing the judgments in accordance with Allāh’s order are The infidels. ”

“Wa man lam Yaḥkum bimā anzala Allāhu fa ūlā’ika humu al-ẓālimūna” [28]

“And those not passing the judgments in line with the divine law and order are the cruel”

 “Wa man lam Yaḥkum bimā anzala Allāhu fa ūlā’ika humu al-fāsiqūna” [29]

“And those who do not pass the judgments by the divine order are the sinners”

            Explaining the above-referred text, SyedMaudūdī (d:1399A. H/1979A. D) writes;

            “Some scholars have attributed this text to the Book-Bearers (Ahl-e-Kitāb i-e Jews and Christians) but in the words of Allāh, it is not so. The best explanation of it has been given out by Ḥaḍrat Ḥuzaefah (R). Someone said to him that these three verses (Āyāt) are about the Banī-Isrā’īl meaning thereby that those among the Jews who defied the divine orders are The Infidels, The Cruel, and The Sinners. On this, he said, “Ni‘malikhwah lakum Banū Isrā’īl in kānat lahu…qadar-al-shirāk. ” “How nice of your brothers in Banī-Isrā’īl that all what is bitter or harsh is attributable to them but all the other part being sweet or soft is related to you; No Never! I swear it is not at all so, as you are going to follow them closely step by step. ”[30]

             Hence, from the above referred verses of Surah al-mā’idah, it is evident that enforcing the system of Khilāfah is a mandatory duty of the Muslim.

Confirmation of Khilāfah Through the Prophet’s Sunnah

            Holy Prophet(SAWS) spent his entire life struggling to establish Khilāfah. He endured the hardships in Makkah and Madīnah with the sole aim to enforce Khilāfah in the society. Among the books on Aḥādīth, there is hardly any authentic book with collection of Ḥadīth without emphasis on establishment and perpetuity of Khilāfah, e. g an entire chapter titled “Kitāb al-Aḥkām” in Ṣaḥīḥ Bukhārī comprises Aḥādīth on Khilāfah. Likewise, “Kitāb al-Ammārah” in Ṣaḥīḥ Muslim is all dedicated for it. In the book “Jāmi‘ al-Usūl” by Ibn-e-Tathīr, there is a section titled “Kitāb al-Khilāfah”. Few of the Aḥādīth are appended below;

“‘An Abī Hurairah (R) ‘An al-nabi (SAW) qāla innamā–al-imām-o- junnah…kāna ‘alaihi minho. ”[31]

            “Ḥaḍrat Abū Hurairah (R) states that Imām (Caliph) acts like a “Shield”. The battles are fought duly backed up by him and he becomes the source of shelter. He will be rewarded if he orders to fear from Allāh alone, imparts justice, however, if he does otherwise, he will face dire consequences accordingly. ”

            On another occasion, as is stated by Ḥaḍrat Abū Hurairah (R), the Prophet(SAWS) said;

            “Man aṭā‘anī faqad aṭā‘a Allāh, wa man ‘aṣānī faqad ‘aṣā Allāh, wa man aṭā‘a amīrī faqad aṭa‘anī, wa man ‘aṣā amīrī faqad ‘aṣānī . ”[32]

            “He who obeyed me; obeyed Allāh and the one who disobeyed me, he disobeyed Allāh . Moreover, the one who obeyed my Caliph (amīr) is as if he obeyed me. ”

            Caliph(Amīr), in the eyes of holy Prophet(SAWS), is the one who enforces the commandments of Allāh and His Prophet(SAWS). If there is none on the planet earth to qualify for it, then it becomes obligatory duty of the followers (Ummah) to establish Khilāfah, only thereafter it can be judged who is obeying the head(Caliph) or otherwise.

It is stated in Ṣaḥīḥ Bukhārī;“ ‘An ‘Abdallāh ‘an al-nabī(S. A. W)qāla, Al-sam‘o wa-al-ṭa‘atu ‘ala al-mari’-al-muslim……………wa lāṭā‘ah. ”[33]

            “Ḥaḍrat Abdallāh states, the Holy Prophet(SAWS) said, “It is imperative for a Muslim to listen and obey his head willingly or unwillingly unless he is ordered to commit a sin and in such a situation, he should neither listen nor obey. ”

            In the above Ḥadīth, it has been impressed upon to obey a Head on one hand and also disobey a sinful command on the other hand meaning thereby to obey a truly practicing head. This offers a proof to enforce Khilāfah.

Precedents by Companions of Prophet (SAWS)

Ḥafīẓ al-Haethmī states;

“ ‘An ‘Abdallāh bin Mas‘ūd annaho qāla yā ayyohannās ‘alaikum bi-al-ṭā‘ati wa aljama‘ati fa innahāḥablallāh alladhī omira bihi wainna mā takrahūna fil jamā‘ati khairun mimmā toḥibbona fī al-firqati. ”[34]

            “Ḥaḍrat Abdallāh bin Mas‘ūd (R) said, “O’ the humans! Make it binding on you to obey your head and this is the cord ordered by Allāh. This aspect that you dislike in a group is far better than your liking to remain aloof from a group. ”

            On the sad demise of the Prophet(SAWS), a Caliph was appointed even before the burial. This act of the Prophet’s Companions explains how important is the appointment of a Caliph-an Amīr. So, in the light of the Qur’ān, Aḥādīth, and the precedents set by the companions of Prophet (SAWS), it is evident that for the Muslim wherever they exist in the world, it becomes imperativefor them to affiliate themselves with an Islamic Group (Jamā‘at) and also appoint one of them as Head or Amīr to obey him provided his orders are not repugnant to the Islamic Injunctions. Nowhere in the Qur’ān or Ḥadith, it has been ruled to make it compulsory for the Muslim of the world to extend allegiance to a single Head or Amīr and obey him.

Review of DR. Isrār Aḥmad’s Concept of Khilāfah

            Dr. Isrār Aḥmad(d:1431A. H/2010A. D) set a goal in his life to leave no stone unturned to establish a system of Khilāfah. What did he mean by the System of Khilāfah? To understand his concept, his addresses are of significant importance. He in his speeches always made it clear that Islām is a way of life called Dīn and not a bunch of rituals commonly known as Religion and that Islām claims its dominance. He believed that the period of Khilāfah al-Rāshidah was an ideal one and there is a dire need to establish the same system even today. However, he was not in favor of enforcing it exactly on the same lines but was convinced to keep in view the demands and constraints of the present time as well. The structure and salient features of the system of Khilāfah as of today have been elaborated by him in ten points;

1.        The sovereignty of Allāh and Supremacy of theQur’ān and Sunnah:

             It must be resolved that Sovereignty belongs to Allāh alone. On the contrary, democracy thus forms a cruel system of delegating rights of sovereignty to the common man in public which amounts to Kufr and Shirk, i. e negating Allāh’s order. [35]

2.        Direct Election of Caliph:

            In the opinion of Dr. Isrār Aḥmad, following the system of Khilāfah, a Caliph willbe elected at the national level through a direct vote. By adhering to this principle, the small and the big Lords will become ineffective. Voters will definitely consider to elect a person competent enough to hold the office of a Caliph. He is of the view that our voter has the required sense despite having a life style similar to those who are the sinners (Fāsiq) or rebels (Fājir). People know fully well what is Islām and what is not. So following this process, they may decide to support a comparatively competent person for the office. [36]

            It is very difficult to agree with the above opinion of Dr. Isrār because, in the event of a direct election, it is feared that a Caliph may be elected on the basis of excessive population in a province.

(3)        Negation of multiple nationalities and safeguarding rights of The Non-Muslim Minorities:

            The next issue in the system of Khilāfah relates to the status of the Non-Muslim. A Non- Muslim can not enjoy an even status in an Islamic state and will be known as Dhimmī. Dr. Isrār says that the image of an even-status citizen today is considered highly lucrative and unmatchable yet it has to be denied if it is intended to enforce the system of Khilāfah. [37]

            In the event of Khilāfah System, it is decided that Allāh’s sovereignty will be enforced in the state and the Prophet(SAWS)’s directives will be implemented. The Non-Muslim, thus, opting to live in an Islamic state will stay as a Protected Minority and the Islamic State willact as the guardian of their life and property. Slogan of Equivalent Status Nationality in the world is frequently said than done but it is a fact that in a developed country like America, there is wide gulf of difference between the Black and White even today. Likewise, the difference between Shūdar and Berhaman is well known in India-a country claiming to be the world’s biggest Secular State. Through the system of Khilāfah, it will be emphasized without any reservation that a Non-Muslim will be a second class citizen as they do not recognize Allāh Whose supreme sovereignty will form the basis to establish an Islamic State.

(4)        Enforcement of Prayer System (Niẓām-e-Ṣalāh):

          In accordance with the KhilāfahSystem, the system of Prayer will be established at the National level and the Caliph in chair will act as The Preacher (Khaṭīb) cum The Leader (Imām) leading the congregation in the Central (Jāmi‘a)Masjid of the Capital. The same process and policy status-wise will be followed in the provincial capitals or other places too. [38]

(5)        Enforcement of Zakāh System:

            An Islamic State is responsible to fulfil the basic needs of its citizen. How a state is going to do it? Where from the Khilāfah System will fulfil this obligation of its citizens? All this will be done from Zakāh Head. [39]

            Allāh has ordered about the System of Ṣalāh (prayer) and Zakāh in the Qur’ān:

Allāhsays;Al-ladhīna in makkannāhum fī al-arḍi aqāmū Aṣ-Ṣalāta wa ātaw az-Zakāta wa amarū bil-ma‘rūfi wa nahaw ‘ani al-munkari wa lillahi ‘āqibatu al-umūri”

             “These are the people who, when given power in a state, are going to offer the Prayers, disburse Zakāh, order the virtues and forbid the vices. Indeed, ultimate end of all deeds is in the hands of Allāh. ” [40]

(6)        Total Stoppage of Interest (Ribā)

            The economy of a state, in the Khilāfah System, will be purified by means of complete stoppage of the Interest (Ribā) [41]

(7)        End of Landlord System:

            Dr. Isrār Aḥmad is of the view that through the Khilāfah System, we will have to evolve a new system of Land Settlement so that a farmer gets his due return after having invested his sweat and blood while cultivating the land. The harvester, the farmer, or the agriculturist under the present system, are forced to lead a life like that of animals. That is the reason such sufferers start looking forward towards a RED DAWN promised by Communism or at times get exploited by the Cheaters to take them for a ride. In this episode, we are the real culprits as we do not adhere to the solution proposed by our religion. [42]

(8)        Restriction on Wine and Gambling:

            There will be a total ban on Wine and Gambling as these vices are impure relating to the activities by The Satan (Rijsun min ‘amal al-shaiṭān). Lottery, SAEF Game, Raffle Tickets or Fatimīd Raffle all are forms of gambling and activities of Satan. [43]

(9)       Complete Social and Legal Equality:

            Khilāfah System will implement the concept of complete human equality. All the human will be treated equally. None will be superior being from a Syed Family or inferior belonging to a low caste tribe. All these practices will have to be done away with from the roots as there is no such concept of Up and Down existing in Islām. [44]

            It has already been mentioned that Non-Muslims will be treated as second-class citizens. Dr. Isrār Aḥmad further emphasizes that this difference is only from the administrative point of view as we have to run a system and the system can only be run by the one who believes in its truthfulness. The responsibility to run a Khilāfah System rests with the Muslim alone as The Non Muslim can neither run such a system nor have the right to do so. However, it must be kept in mind that the difference is not because of any Superiority or Inferiority and none should think in his mind that being a Muslim I ougt to be superior to an infidel. Besides, it should be borne in mind that the actual status of the human depends on the ultimate end and no one knows the end with certainty. [45]

            It is not possible to disagree with the above logical reasons put forward by Dr. Isrār. History of Islām reveals that Waḥshī, the killer who ruthlessly killed Ḥaḍrat Ḥamzah embraced Islām on day of the Victory of Makkah. This explains that there is no such concept in Islām to make someone superior or inferior only on the basis of Islām.

(10)      End of the Mixed Society:

            In the Social setup of Islām, Men, and Women have separate and distinct premises oftheir working. Women have a physical build different from men and so is their psychological constitution thus both have separate responsibilities. In other words, the present is entrusted to Men and the future to the Women as the future depends on the upbringing and grooming of the new generation. The prenatal period, the baby feeding, and its care are the obligations of a woman sufficient enough to keep her away from merry making or to mix up with the men. Dr. Isrār Aḥmad adds that we will have to completely do away with mixed socialization; educational institutions from schools to the level of universities will have to be established separately. In the female educational setup, there should be female teachers and the other staff comprising females only. Same rule should be applied to the hospitals; in a ladies hospital, female nurses, lady doctors and the other female staff should be the employees whereas in the male hospital, it shoud be vice versa. Same practice can be followed in the industries. This all is possible and can be implemented provided there is a will, the faith and a complete trust in Allāh and His prophet’s-teachings to resolve an issue. [46]

            The rate of committing fornication has risen to a dangerous level where the mixing up of men's and women's socialization has become practice of the day. One can not differ with the opinion of Dr. Isrār Aḥmad because it was due to the blessings of a Khilāfah System that a single woman would travel from Ṣan‘ā all the way upto Ḥaḍar-e- Maut fearlessly whereas the prevalent conditions of co-education and mixed gatherings today are ruining our Family Institution. It is the speciality of Islām which directs even holy wives (Azwāj-e-Muṭaharāt) of the Prophet(SAWS)not to converse with other males in a soft way, so how its teachings can allow a Muslim woman to come on media to expose herself with body actions and obscene movements telling the rates of commodities or talking ina softer way.

(11)     Resolving of the Conceptual (Fīqhī) Controversies:

            How the conceptual differences will be tackled when Islamic System is established in a state? Dr. Isrār Ahmed, in the matter opines, “In accordance with the prevalent civil and military law or other rules/regulations relating to the country’s entire administrative structure, one of the two options can be adopted. One way is not to enforce any particular Fiqh instead the real test be based on the Qur’ān and Sunnah and all the injunctions put forward by various religions be valued as a common intellectual heritage. The other option is to enforce that Fiqh in Public Law which is professed by the majority of country population as is done in Irān today. [47]

            Deliberating on the controversial issues of various schools of thought, Dr. Isrār writes, “There is no harm that all the groups professing variety of schools of thought be registered; they should constitute their own high level boards to take care of their mosques as well as the trusts. Whenever required, they should be able to advise the government in matters pertaining to their schools of thought so much so that they should also be assigned to pass the judgements in the family suits. ”[48]

            With regard to these controversies in a state, opinion of Dr. Isrār Aḥmad seems appropriate as there is no other way out to resolve such controversies.

            The structure and features of System of Khilāfah as stated by Dr. Isrār Aḥmad have been explained in the above lines, however, the question arises how this system will come into force? To establish this system, Dr. Isrār Aḥmad founded a jamā‘at with the name of Tanẓīm-e-Islāmī so that an organized struggle be launched to enforce Khilāfah System.

            Besides, he elaborated in simple words through his speeches the methodology of establishing system of Khilāfah in Pākistān.

            Dr. Isrār Aḥmad believes that in order to bring a revolution, the first stage is that of “Invitation”. Those who are inspired and come closer should be enlisted in the Tanẓīm which is the second stage. The third stage is of Training, i. e. the workers should be given training so as to willingly listen and obey. The fourth stage is of sheer patience when confronted with violence or torture, i. e. as and when it is felt that the revolutionary body has mustered enough strength to challenge this wrong system then its strategy should be to launch the action firmly. The sixth stage will be of an “Armed Conflict”, the resultant of which will be either Success or apparent Failure. [49]

Conditions for the Electors to Elect the Caliph

            ‘Allāma Abu’l-Ḥasan Māwardī (d:450A. H/1058A. D) has laid down three conditions for electors to elect Caliph;

Aḥadohā:Al ‘adālah-al-jāmi‘ah li shorūṭihāWal-Thānī:Al ‘ilm-al-ladhī yatawassalo bihī ilā m‘arifah man yastaḥaq-al-amānah ‘ala-al- shorūṭ-al-m‘otabirah fīhā. Wal-Thālith:Al rāi walḥikmah-al-modyan ilā ikhtiar man howa li imāmah aṣliḥ wa bi tadbīr-al-maṣāliḥ aqwam wa a‘araf . [50]

1. The electors be just.
2. They should have complete knowledge about the eligibility of a potential Caliph.
3. They should possess the right vision and understanding to elect the right and suitable person.

Dr. Isrār Aḥmad says;

            “Presently, there exists only one way of the mutual consultation by the Muslim that all of their men and women must make use of their vote and the person receiving a majority vote should be considered eligible to hold the office of a Caliph. However, some of the Muslim are of the opinion that the voters casting a vote must be God-fearing; they must offer 5-time prayers the least but all these conditions as of today are wrong. ” [51]

            Dr. Isrār Aḥmad has not mentioned the Procedure of polling in the Prophet’s Revolutionary Process (Manhaj Inqalāb-e-Nabavī) but here he is describing the methodology of polling to elect a Caliph. This indicates that he had a controversy in his mind with regard to the election process of the Caliph. Our this stance is supported by Dr. Isrār’s following script;

            “Pending the occurrence of this revolution, we firmly believe that the prevalent political as well as the electoral process must continue and in no way we support the other singular possible solution, i. e. Martial Law………, however, those who heartily support the Islamic Revolution or enforcement of Khilāfah System, they must act upon our advice to boycott this politico-electoral process and pool up all their energies to muster a disciplined force that could challenge the defaulted system. This force should be able to come in front-line by organized but peaceful protests/demonstrations to eradicate the social evils complying with the religious injunction to stop the evil with the strength of hand, i. e. “Nahi ‘Anil Munkar bil Yad. ”[52]

Qualifications of a Caliph

            ‘Allāma Abu’l-Ḥasan ‘Alī Māwardi (d:450 A. H/1058A. D) says that there are seven reliable conditions to become eligible for the candidature of Caliph (Imāmah);

Aḥadohā: Al ‘adālato ‘alā shorūṭihā-al-jāmi‘ah.

Wal-Thānī:’’Al ‘īlm-al-moa’dī il-al-ijtihād fī-al-nawāzail wal aḥkām.

Wal-Thālith:Salāmat-al-ḥawās min-al-sam‘ wal baṣar wal lisān.

Wal-Rābi‘:Salāmat-al-a‘ḍā min naqaṣ yamn‘a ‘an istifā’-al-ḥarkat-e-wa sur‘ah-al-nahūz.

Wal-Khāmis:Al-rā’i al-mamzi ilā siasah-al-raiyah wa tadbīr-al-maṣāliḥ.

Wal-Sādis:Al-shujā‘ato wal najdah-al-moa’diah ilāḥimāyah-al-baizah wa jihād-al-‘adu.

Wal-Sābi‘:Al-nasab wa howa an yakūna min Quraish, li warad-al-nās fīhī wa inaqād-al-ijma‘ ‘alaihi. [53]

1. He should render justice with its proper conditions.
2. He should have sufficient knowledge to carry out Ijtihād in order to resolve the day-to-day issues.
3. He should be having functional faculties, i. e. hearing, eyesight, and speech.
4. His limbs should be in order so that he may perform his duty well.
5. He should be a man of conviction so as to resolve the intricacies of internal as well as external problems of the country.
6. He should be courageous and brave enough to protect his countrymen and also fight as a warrior against the enemy.
7. He should preferably hail from the Quraish family as enunciated in many Aḥādīth and the Muslims unanimously agree to it.

            The conditions stated by ‘Allāma Māwardī are of a Caliph who will be the head of all Islamic Countries. Dr. Isrār Aḥmad in his writings and speeches has not stated the conditions of Caliph of the globe, however, with regard to Khilāfah in Pakistān, he narrates few principles, e. g. he writes about the role of females in the country;

            “As regards the participation and joining of Women in this scenario, it is evidently clear that no woman would be able to take over as Head; though it is not totally forbidden (ḥarām) yet it is not considered desirable to the extent of being Makruh-e-Taḥrīmī(The act which is undesireable in sharī‘ah on the basis of someẓannīargument). As regards the membership of a Caliph or workers of Shūrā, the women will also have the right to give their opinion, however, their status in Majlis-e-Shūrā will be undefined. Women, if accommodated in Majlis-e-Shūrā, will have to strictly abide by the restrictions of the veil (satr-o-ḥijāb). ”[54]

            ‘Allāma Taftāzānī (d:792A. H/1389A. D) writes about the conditions of a Caliph;

            “Ai muslimann ḥurrann dhākirann ‘āqilann bālighann…walnisā’ nāqiṣatun ‘aql wa dīn. ”[55]

            “He should be a Muslim, a free person, a male, a sane and an adult…. . as the women are deficient of wisdom and the religion”

Khilāfahal-Rāshidah

            Khilāfah al-Rāshidah means government having righteousness and truthfulness. SyedMaudūdī (d:1399A. H/1979A. D) explaining Khilāfah al-Rāshidah writes;

            “Although the Holy Prophet(SAWS) had not given any verdict about his succession yet the Muslim society had known by itself that Islām demands a Khilāfah by consensus. That is why there was neither any foundation laid down of a Monarch Family; no one came into power by use of personal strength, nor any one put up even a little struggle for getting the Khilāfah. The public exercised their free will to appoint four Companions one after the other as Caliph. This Caliphate was termed by the Muslim Ummah as Khilāfah al-Rāshidah (The Righteous Khilāfah). This practice is indicative of the fact that the Muslim believe it to be the right way of Khilāfah-Concept.” [56]

            Syed Maudūdī’s above version on one hand gives out the illustrated definition of Khilāfah al-Rāshidah and also provides guidance about the characteristics of Khilāfah al-Rāshidah. Any power attained by the Family Monarchy, by personal strength or struggle has never been termed as Khilāfah al-Rāshidah.

            Amongst us, there exists a common feeling to believe that Khilāfah al-Rāshidah comprised only the four Caliphs whereas every Caliph is Khalīfah al-Rashid and his Khilāfah is Khilāfah al-Rāshidah who has practically enforced Islamic System of Khilāfah in accordance with the laid down principles, rules and regulations. Syed Muḥammad Ismā‘īl Shahīd (d:1246A. H/1831A. D) writes;

            “Khalīfah al-Rāshid is the person who holds the portfolio and through him are exhibited the affairs of state matters with full religious faith. Whosoever attains this portfolio becomes Khālifah al-Rāshid whether he appeared in the past regime or exists even today; whether he comes of the initial Ummah or at its end; whether he hails from Faṭamīd or Hashmites, Quṣai or Quraish. At the same time, it may not be presumed that the term Khulafā al-Rāshidīn has some special attachment with the person of four Caliphs as with the use of this term one automatically visualizes their personalities. In fact this title be considered in place of “walī Allāh(Allāh’s Friend), mujtahid (who struggles to resolve), ‘ālim(Scholar), ‘ābid (the worshiper), zāhid(noble) faqīh(the one who understands religion), moḥaddith, mutakallim, ḥāfiẓ, a king, an amīr or a minister. This is so because not everyone with the above titles justifies holding of the above portfolio. Only those who carry the required qualifications, can be called with the above titles. ” [57]

            Negating the restricted concept of Khilāfah al-Rāshidah to a particular period, Shāh Ismā‘īl Shahīd(d:1246A. H/1831A. D)additionally writes;

            “Sometimes, blessings of Almighty are in full swing and there is an appearance of an emerging Imām with Divine guidance; likewise Allāh honors a person by placing him on the throne of Khilāfah, whenever He so desires and the same Imām becomes Khalīfah al-Rāshid of that period of time. As regards wording of Ḥadīth that period of Khilāfah al-Rāshidah will last up to thirty years after the Prophet followed by creation of Sultanate implies that Khilāfah al-Rāshidah will continuously or consecutively would last for thirty years. It does not mean that period of Khilāfah is only for thirty years but the above referred Ḥadīth implies that Khilāfah al-Rāshidah will be cut off after thirty years but it never means that Khilāfah al-Rāshidah will not be resumed thereafter. ” [58]

            In another Ḥadīth, the Prophet(SAWS) has explained that after discontinuation of Khilāfah al-Rāshidah, yet another Khilāfah al-Rāshidah will be re-established;

            “Takūn-al-naboah fīkum māshā Allāh an takūna…thumma takūna khilāfah ‘ala minhāj-al-naboah thumma sakata. ” [59]

            “As long as it is the will of Allāh, the prophethood will remain amidst you. Thereafter, as and when desired, He would take it away. Then, there will be unwanted governance which will last as long as desired by Him and will also be removed as and when so desired by Allāh. Then, there will be cruel governance to last as long as desired by Allāh Almighty and will be lifted away as desired by Him. Then the Khilāfah based on the Prophethood will prevail, after which the Prophet (SAWS) became quiet. ”

            This is quite evident that Khilāfah al-Rāshidah is not connected with a particular period or person and it can make its appearance in any period of time, soit is obligatory to launch a practical struggle to establish Khilāfah al-Rāshidah. Syed Ismā‘īl Shahīd(d:1246A. H/1831A. D) put up a practical struggle to enforce Khilāfah al-Rāshidah. He extended his hand to join the hands of Syed Aḥmad Shahīd(d:1246A. H/1831A. D) and challenged the patrons of Niẓām-e-Kufr (System of Infidelity). He laid his life in the plains of Bālā Kot giving message to the Muslim Ummah that life should be sacrificed in order to establish Khilāfah al-Rāshidah.

Khilāfahal-Rāshidah Versus Monarchy

            When we draw a comparison between the period of Khulafā al-Rāshidīn and that of the period after them, we see the following difference;

1. People elected their rulers in Khilāfah al-Rāshidah whereas in Monarchy the rulers came to power with their own strength and effort.
2. The lifestyle of the Caliphs was in line with the profile of the Prophet(SAWS) whereas the monarchs adopted the lifestyle of Qaiṣr-o- Kisrā(Monarchs of Rome and Irān).
3. The treasure (Bait-al-Māl) in Monarchy became the heritage of the Royal Family and no one had the right to ask for any accountability from the ruler.
4. There was freedom of expression of will in Khilāfah al-Rāshidah but it ended up in Monarchy.
5. As against Khilāfah al-Rashidah, independence of the Judiciary and Supremacy of Law came to an end in the system of Monarchy; besides tribal and national discrimination started gaining strength. [60]

            The difference between Khilāfah al-Rashidah and Monarchy, if kept alive in mind, makes it easier to understand the Islamic concept of sovereignty.

Khilāfah at the National level and Khilāfah at Global Level

            Dr. Isrār Aḥmad founded a Tanẓīm to establish the System of Khilāfah in Pākistān and put up a sincere effort to change the existing system. Dr. Isrār also advocated Global Khilāfah and his concept was that Islām will prevail in the entire world and a Global Khilāfah will come into being. He was of the view that the Jews would soon demolish Masjid al-Aqṣā as they intended to build up Solomon Temple(Haekal-e-Sulaemānī). Then there will be a conflict in which the passionate ‘Arab youth will be massacred by the ‘Arab Rulers. He was of the opinion that New World Order which in fact is the Jew World Order will be in force once but to change it into Just World Order of Islām will be the next step. [61]

            Dr. Isrār was full of hope that the renaissance of Global Khilāfah will emerge from the subcontinent; he writes:-

            “In support of my contention, I am now going to present two Aḥādīth; one of these has been stated by Ibn-e-Mājah with reference of Ḥaḍrat ‘Abdallāh bin Ḥārith, “The armies will emerge from The East who would be surpassing destination over destination to reinforce Mehdī’s rule. ”

            From this Ḥadīth, it is revealed that in some part of the East, Niẓām-e-Khilāfah would have already been established. Second Ḥadīth is attributed to Ḥaḍrat Abū Hurairah(R) and has been stated by Imām Tirmazī in his Jāmi‘,

            “The colors will march forward from the direction of Khorāsān and no one will be able to stop them until they arrive in Eiliyā and installed there. ”[62]

            In an urdū periodical Dāerah Mu‘ārif-e-Islāmia, a writer in his article fixes the territory of Khorāsān describing;

            “In the east of Irān, there is a vast province consisting of an area south of River Āmū (Jīhūn) and the area north of Hindu Kash (Paropamisus). Politically, Māvrā al- Nahar (Transoxiaina) and Sajistān have been part of this territory. The big towns of this province namely are; Nīshāpūr, Marv, Shāhjan, Harāt, and Balakh. Besides, there are other important cities like, Taus, Nisa, Abyorad, Sarakhas, Asfar, Aud, Badghaes, Josjān, Bāmiyān, Garjistān, and Takhāristān which these days is called Province of Khorāsān. However, this does not include in it even half of the old Khorāsān. The other part in the east which starts from Sarakhas in the North and is situated in the South in between Mashhad and Harāt has been annexed to Afghanistan whereas the area stretched from Marv upto the River Jīhūn is in the domain of Russia. The capital of this shrunken province happens to be Mashhad. [63]

            In the light of above research, it reveals that area of Khorāsān which has been mentioned in Aḥādīth has been divided today into Irān, Afghānistān, and Russia.

            Dr. Isrār Aḥmad in the light of verses ofthe Qur’ān, “Huwa al-ladhī arsala Rasūlahu bil-hudā wa Dīni al-ḥaqqi Liyuẓhirahu ‘ala ad-Dīni kullihi” (9:33, 48:28, 61:9) and from the verse No. 28 of Surah Saba, “Wa Mā arsalnāka illā Kāffatan lilnnāsi Bashīrāan wa Nadhīrā”derives the conclusion;

            “The mission of arrival of Muḥammad(SAWS) is the domination of Dīn (Sughrā) whereas his advent is also for all the humankind (Kubrā) and the domination of Dīn is for the entire universe (conclusion)”[64]

Dr. Isrār in support of his view puts forward Aḥādīth; stated in Ṣaḥīḥ Muslim as described by Ḥaḍrat Thobān in the following words:-

            “Inn-Allāha ṭuwā lyalarḍi farai’to mashāriqahā wa maghāribahā wa inna ummatī sayablogho malakahā māṭuwai liya minhā…” [65]

            “Indeed Allāh shrank (wrapped up) the earth for me to make me witness it's East and West in entirety and behold! The rule of my Ummah will be established in all these territories which have been shown to me in shrunken form. ”

            Another Ḥadīth has been stated in Musnad Aḥmad bin Ḥanmbal and described by Miqdād bin Al-aswad. He heard the Prophet(SAWS) saying;

“Lā yabqī ‘alā zaharalarḍi baitun madarun walā wabarun…fayadīnūna lahā. ”[66]

            “On this earth, there will be left no house made up of bricks or cement or any tent made up of the blankets but Allāh will enter into it Kalimah of Islām with the honor of honorable people or dominating the dominated ones. Either Allāh will bestow upon them the honor by means of this Kalimah to make them its bearer or He will dominate them with this Kalimah to make them obedient and subservient. ”

            Dr. Isrār maintains, “Keeping in view the prophecies of these Aḥādīth, there appears to be no doubt that Allāh’s Dīn will dominate the whole globe. ”[67]

            There is no difference of opinion amongst the scholars of Islām with regard to the enforcement of the Islamic System of Government or Khilāfah, however, the point of having One Single Caliph in the whole world remains debatable.

            ‘Allāma Taftāzānī (d:792A. H/1389A. D) writes:-

“Thummal ijma‘a ‘alā an nasab-al-imām wājibun wa innamal khilāf fī annahu yajibo ‘allallāh ao ‘alal khalqi bidalīl-e-sam‘ī ao ‘aqlī wal madhhab annaho yajibo ‘alal khalqi sami‘a liqoulihi ‘alaihissalām man māta wa lam ya‘araf imāmo zamānihi faqad māta maitatan jāhilyyah. ”[68]

            There exists a consensus of opinion that the appointment of Imām is mandatory, however, there is a difference on the point of whether it is mandatory on Allāhor upon His beings. Besides, the question is whether being mandatory is the logic by hearing (Dalīl-e-Sam‘ī) or is it the logic by reasoning (Dalīl-e-‘Aqlī)? Whereas the religion is that it is mandatory on the humans by virtue of Hearing Logic (Dalīl-e-Sam‘ī) because the Prophet(SAWS) said, “The one who died without identifying his Imām died in ignorance”

            ‘Allāma Taftāzānī’s conclusion from this Ḥadīth is not justified, firstly because these words do not exist in any Ḥadīth, however, there are other Aḥādīth closer to it but there is no word like “Leader of The Time”(Imām-e-Zamān) in there and to prove a Single Imām for the entire Muslim World the word Imām-e-Zamān must exist in verbatim.

            Aḥādīth based on which Dr. Isrār Aḥmad has derived the argument of domination of Dīn before the end of this world cannot be denied but those Aḥādīth do not prove that there will be only one Caliph for the whole world or that it is mandatory for the Muslim Ummah to strive for a single Caliph. There are fifty-seven Islamic Countries in the world today, some being run through democracy, others by Monarchy and some being ruled by the army. It is not possible for the people to establish one single government by deposing the rulers of those countries, establish a Central Caliphate in one country and make all other countries as provinces of that single country. In that case, there should be one army of all these Islamic states, one currency and the appointment of officials in all the countries should also be done by the order of one Caliph. Likewise, in all these countries, there should be one Address (Khutbah) of one Caliph. Allāh never puts burden on a fellow more that what he may sustain. That is why, it is now not mandatory for Muslims to strive for a universal Khilāfah, however, for they should continue to strive the enforcement of Islām in their respective countries in the light of the Prophet’s pattern of life. In the world of today, this is what seems practically feasible.

Summary

            The summary of the entire discussion is that the concept of Khilāfah is not the product of the modern era but the scholars of various times in Islamic history have been interpreting the concept of Khilāfah in their own way. In the su-bcontinent, Shāh Walī Allāh(d:1176A. H/1762A. D) and Shāh Ismā‘īl Shahīd(d:1246A. H/1831A. D) are among those prominent people who elaborated the reality of Khilāfah. In the 20^th century, Dr. Isrār Aḥmad laid the foundation of Khilāfah Movement and simplified the concept of Khilāfah through his speeches and writings, presented the methodology of the Prophet(SAWS) for enforcement of Khilāfah in the country but despite being a great advocate of universal Khilāfah, he could not give out a clear cut line of action. We have reached the conclusion that at this point of time, it is practically not possible for the entire Islamic World to be subservient to one single Caliph, therefore, one should not support an expedition which is not practicable or is destined for a mission impossible. However, the Muslim should create a Muslim Block, establish a federation of the Islamic States and keep striving continuously for it. If the Muslim succeed in creating a Muslim Block, then this system will be closer to the Islamic Caliphate.

Ideology of Economics

Review of Dr. Isrār Aḥmad’s Economic Concept

            Dr. Isrār Aḥmad was basically not an expert on Islamic Economy. At a point, he himself says, “In principle, a person discussing Islamic Economics should have the direct knowledge of modern finance and economics and at the same time it is also essential that he should have a deep insight of the Qur’ān, Ḥadīth, and Fiqh, or else he should be able to claim that he has attained its knowledge up to a certain level whereas I cannot make any of such claims... I can only say the maximum about myself that I am a student of the Qur’ān. ”[69]

            Although he himself has admitted his weakness, he expressed boldly on different occasions his economic concepts and endeavored to link it with Islamic System of Justice.

            Dr. Isrār holds the view that there are two Islamic Systems of Economy that are complete from the beginning till the end. Both have their own philosophy. Both have the concept of ownership, rights with concept of surplus value. These are the essentials which are of basic importance in any of economic system and are distinctly separate in both. However, one may assume that these are the two dimensions of a single concept but one cannot deny these as separate entities. Both these systems are interconnected and to an extent interdependent too. The complete blessings can be in the offing if these are coordinated together. [70]

            As viewed by Dr. Isrār Aḥmad, Islām has a spiritual and moral system and the other is a legal and “Fiqhī” System. Both the systems have not only different but contradictory requirements, yet, by their union, an Islamic System comes into being. If desired, both their profiles can be termed as “Thesis” or “Anti-thesis” and their union as “Synthesis”. [71]

Principles of Spiritual Economic System

            Dr. Isrār describes the following principles of the above system:-

1. Complete Negation of the Human Ownership.
2.  Whatever a human being achieves in this world is not earned by him but is due to the blessings of Allāh. Despite he sits in the shop to do business, it is he who ploughs the fields and works hard but the faith requires him to consider all what he gets is gifted to him by Allāh. If it is considered to be the reward of hard work, one is bound to claim it as one’s ownership but if it is attributed to Allāh, it will be assumed proportionally as much as fixed by Him.
3. What is the legitimate right of a human being? It is only according to his needs which also have been defined in some Aḥādīth:-
   1. If one can make both ends meet.
   2. If one has a ceiling overhead.
   3. If one has a pair of clothes to wear, and
   4. If one is blessed with a wife to preserve his character, morals and chastity which means he got the basic right; over and above it means that is the right of others not yours. So, give it to them as they do not have it and only then you can absolve yourself of the burden as it was given as part of your belongings to put you under a test. In other words, it is a complete system which lays down the ownership and in addition over and above it as well, so much so that it lays down the utilization of the additional part too. In this connection, an Āyah of Surah al- Rūm is referred here which differentiates Ribā(Interest) as compared to Alms(Ṣadaqāt):-

            “Wa mā ātaytum min Ribāan liyarbuwā fī amwāli an-nāsi falā yarbū ‘inda Allāhi wa māātaytum min Zakātin turīdūna wajha Allāhi fa’ūlā’ika humu al-muḍ ‘ifūna. ” (30:39)

            Meaning thereby, as per spiritual teaching “Ribā” in fact is opposed to “Alms” (Ṣadaqah Khaerāt). For example, a person is doing a job to get the wages for fulfilling his needs and he has also saved some amount. There are two ways of investing this additional amount; one is to invest the same in the business of someone else and due to his efforts get the increase. Since he himself did not work for it, so from spiritual point of view, it will also be presumed to be “Ribā”. So, the right utilization of this sum is to give it in the ownership of the poor and the needy who are without it or those who do not have the basic capital to start a business. In other words, to utilize the additional sum for more earnings is legally fair but not so from the spiritual and moral point of view. [72]

Legal and Fiqhī Niẓām

            Islamic Legal and Fiqhī System of Economy in a way is like Controlled Capitalism in which all the natural requirements have been kept under consideration. Accordingly, a person has the right to spend his capital the way he likes. Generally, he will be asked to pay for Zakāh, else he, as per his desire may spend in the path of Allāh to earn His blessings. However, he will be legally justified to invest his surplus earning in the business and may transfer to his heirs as well. All these provisions also exist in any of the Capitalist System but it must be kept in view that Islām has kept this legality within a limit so that this free investment may not turn into a curse of Capitalization to grip the human society. In this context, the practical plans adopted by Islām can be learnt in two parts as viewed by Dr. Isrār Aḥmad:-

1. 1. It is evident that Freedom when allowed even in small magnitude will essentially cause an upheaval to an extent. In a rat-race, some will surpass whereas others may lag behind. It is not possible to save from such imbalances even if the Freedom is limited, so this aspect may be accepted with open heart. However, in Economic System of Islām, it has been catered to minimize the Financial Imbalance in the society. To overcome it, Islām has enforced a system of Zakāh by drawing a boundary-line; those beyond it will be amongst the Givers and those falling short of it will become the Recipients.
   2. Islām in order to control this difference has not restricted itself to the system of Zakāh alone but has imposed the restrictions of Fair and Unfair on this free investment of the capital due to which factually this can not turn into Capitalism. Just think over the steps and the Divine Wisdom of the Qur’ān that without giving a title of Economics, it has provided the basic and important directives on it.

            Dr. Isrār Aḥmad adds further that there is always a Financial Outcome when capital and labor join hands together. However, modern Economy Experts especially the Socialist Writers have emphasized that Capital is the product of Labour but this debate is like that of a hen and egg to determine which is earlier out of the two.

            In any way, it is established that in the Islamic System of Economy more emphasis is on labour and in the words of Dr. Isrār Aḥmad, it has been given more security whereas the value of capital has been kept to bare minimum. In the capacity of an earning agent, Capital has its following ugly forms:-

1. Capital being capital is eligible to earn.
2. It should seek its security too.
3. Does not share the loss.
4. Receiving a fixed rate out of the profit earned.

            Dr. Isrār considers these four elements as an integral part of Interest (Ribā) which are absolutely forbidden (Ḥarām-e-Muṭlaq) in Islām. This curse has been uprooted in the Islamic System of Economy in an unprecedented manner. In short, as professed by the injunctions of Islām and our Sharī‘ah, the worst kind of vice is considered to be the Interest. In fact, this is the basic evil that promotes capitalism and its roots have been severed in our religion absolutely. [73]

            Way Dr. Isrār has explained the spiritual and Fiqhī aspects, in the same manner Syed Maudūdī has emphasized on the rectification of morals and mentality. Moreover, he has also clarified that state laws and pressure be resorted to only at places where it becomes unavoidable. On a point, he writes, “With regard to all issues of the life, Islām has framed the rule that all those principles of life which are akin to the nature must be maintained as such. Wherever, there is a deviation found, it must be redirected to the natural discourse. Second important rule on which are based the collective reforms of Islām is that in the system of society few rules may not be considered enough to be enunciated externally but the greatest emphasis be laid on reforming the morals and mentality so that the psychological evil is cut at its root-level. The third basic rule that is found in all Islamic Systems of Sharī‘ah is to resort to state law and pressure only where it becomes inescapable. ”

            Syed Maudūdī says that Islām eliminates all unnatural ways in the economic field of life by treating with moral reforms at the most but with the least intervention by the state as all these ways are adopted by the human under the satanic influence. As regards the aspects that a person may have freedom to struggle for the bread and butter or one should have proprietary rights on whatever he earns through his efforts and that there should exist status classification amongst the human due to their potentials and living conditions; all these are acceptable in Islām only if found in conformity with the norms of nature. Islām then imposes such restrictions which do not let these practices surpass the nature or become the cause of treachery or injustice. [74]

            Dr. Isrār Aḥmad and Syed Maudūdī accord much importance to the moral values in the economic system of Islām. Both have the same conceptual approach in this regard with the conviction that unless the moral structure in a society is strong enough and people spend on the poor in addition to the mandatory alms and Ṣadaqāt, the problems of the people in a society are not going to be resolved. It remains a fact that poverty will come to an end in the society if the people become conscious to pay off additional alms and Zakāh. Undoubtedly, the people can not be forced to pay off additional alms but it is extremely important to motivate them to spend over and above the mandatory alms (FarḍṢadaqāt). It is a blessing to have some people in a society who after fulfilling their basic needs give away their assets in the name of Allāh. The beauty of a society is that there should exist both the categories but needless to emphasize that the ones who give away all what they have in the name of Allāh are blessed with a distinguished status.

Insurance

            Dr. Isrār Aḥmad believes in a firm concept of insurance. According to him, there is an element of gambling in it but more than that in reality it is but capitalization. The real insurance is that of the big factories and the mills. A capitalist invests one million rupees to set up a mill to manufacture matchboxes. This mill is valnerable to natural disasters, e. g. a flood or an accidental fire hazard which may turn it to ashes but that investor wants security of his capital through insurance. At the same time, he does not want to have this security at his expense; instead the rate of premium that he pays to the Insurance Company is charged by him from the customer as cost of the match-box. A match-box if sold at the rate of 25 paisas includes in it to the tune of one or more paisas the cost that the investor is recovering from the buyer for the security of his capital. It may be kept in mind that in such a situation there will be a loss of one million rupees at the national level but the investor wants to remain indifferent from this national loss by securing his capital at the customer’s expense and also safeguarding his future. This security he achieves by incurring burden on the pockets of the clients which in fact is the actual essence of Insurance. This is in other words a co-operative of the capitalists ensuring the security of their own capital and the true picture of “kae lā yakūna daulatun baen al aghniāe minkum”. This, however, promotes the curse of capitalism which is strictly forbidden in Islām.

            Dr. Isrār, however, says that if the element of gambling is taken out of the Life Insurance, it does not remain so in its strict sense, yet he believes in what Islām lays down to forbid it. [75]

            Dr. Isrār in his writings or speeches has not dealt in detail on the subject of Insurance. An effort has been made to explain the details about insurance as follows:-

            “Insurance” being an English word has been translated into Urdu as Bīmah and in Arabic as T’amīn. Insurance in its literal sense is a form of business in which an insurance policy holder is assured to be given protection in the form of compensation against the misfortunes of the future and unexpected losses. In other words, Insurance implies a warranty, protection, and assurance. A writer of Encyclopedia of Britanica writes, “Insurance” in it simplest meaning implies a guarantee provided by such a group of people who themselves are in one or the other dangers not anticipated in the foreseeable future. Such a danger whenever it occurs, its effects would be shared by all the members of this group. [76]

            In light of this opinion, Insurance may also imply that it is to give protection to a person against the misfortunes which may surround him and make him bankrupt if these crises are not shared by virtue of human sympathy or co-operation. [77]

            In light of this discussion, it may be fair to infer that Insurance means a warranty to provide security against unforeseen dangers.

Insurance as viewed in Islām

            Insurance due to its basic objectives (mutual cooperation, security against future dangers, and compensation) not only seems fair but virtuous, however, in its prevalent form it inherits both religious and worldly vices which have no room in Islām. Let us examine the vices which are found in present system of insurance.

Vices in the prevalent Insurance System

            As mentioned earlier, though both religious and worldly vices exist in the current Insurance System, yet it is difficult to demarcate the two. It is so because if one of the practices in the system is unfair from religious point of view, the same has devastating effects amidst the worldly matters, e. g. if the Interest (Ribā) in religion is ḥarām, the same is proving parasitic to the economy of society. So we need to point out those demerits here which are unanimously believed to be unfair and destructive by all the scholars; few of these are enumerated below:-

1. Interest (Ribā)
2. Gamble
3. Lottery or Fraud

Interest

            A person dealing with the business of insurance clearly understands that Ribā as per its religious terminology is found in two forms in this business:-

1.         The capital collected from various policy holders by the company is lent out to other business firms or clients with interest. The interest recovered from them is partially consumed either by the proprietors of the insurance companies or partly disbursed amongst the policy holders.

2.         On maturity of a policy or in case of an accident, the company pays up the sum insured to the policy holder as per terms of agreement. The sum paid up to the policy holder by the insurance company may have the following two forms;

(a)        The company after the maturity of the stipulated period of the policy pays back the original amount to the policyholder; say it is Rs 50000. 00.

(b)       The company pays back more than the sum originally subscribed by the policyholder, say Rs70000. 00 instead of Rs 50000. 00.

            In both situations, the Interest (Ribā) as per Islāmic terminology is very much existing in each. The first form while the company pays up the originally subscribed sum back to the policy holder on completion of a stipulated period will be termed as “Ribā bil Nasiyah”. In other words in this situation, the originally insured sum through a loan-transaction has been paid up, i. e. in return for Rs 50000. 00, the same amount has been paid back but all scholars of Islām have the consensus on it that if a capital cash is lent out to get the same cash in return after a fixed period of time, then it is termed as “Ribā bil Nasiyah”. [78]

            In the second situation where before a policy gets matured and there is an accident, the company pays the policyholder, say Rs50000. 00( the insured amount) instead of Rs20000. 00 (actually paid installments by the policy holder), then the amount Rs30000. 00 paid in excess without any return will be considered Bil Faḍal as well as Ribā bil Nasiyah in the eyes ofscholars. These beliefs are seconded by the following opinions;

(1)Ribā bil nasiyah Yuḥram fī-al-naqud muṭlaqan. [79]

         (In the transaction of cash, Ribā bil nasiyah is totally banned/ḥarām)

(2)Innalzyadah al-khālyah‘an ‘iwaḍ howa mālin min-al-ribā-al-ladhī lā yakhfā ‘alā aḥad. [80]

Without any return, an excess amount that is taken or given on an asset isRibā beyond any doubt and not hidden from anyone.

                                 The supporters of the prevalent Insurance System, however, advocate that the excess amount paid to the policyholder in addition to his paid-up installments is to oblige him with the favor; the question is why this kind of favor is specially meant for the policyholder. Why not for those destitute persons of the society who neither have a ship to sink nor a cotton factory inferno? And over and above what a scientific formula to compensate them with a fixed rate and by a prior settlement!

Gambling

                                    Let us consider a condition as laid out in an insurance policy whereby an insured client or a commodity before the maturity of the policy dies or gets damaged, becomes entitled over and above the originally paid up sum, i. e. at an enhanced rate, say 50%. If the insured person or commodity survives on completion of the stipulated period, then the rate of bonus is bound to be less, say 45% whereas it is not humanly possible to read the future time of a crisis. With this scenario in view, the insurance business is like “Gambling”.

                        Please review the principle laid down by Scholars of Islām regarding ‘Gambling’.

                        “T‘alīq-al-milak ‘alal khatar wal māl fil jānibain. ”[81]

                                    “To keep the possession status on a basis which may or may not occur despite investment by both the parties”

            This unpredictable situation is further illustrated; if an insured person dies before the completion of the fixed period, he becomes entitled to receive an amount, say to the tune of Rs. 60000, but if he survives on completion of the fixed period of time, he may receive lesser sum, say Rs. 45000 meaning thereby that the amount of money he may receive is not defined and as such both the possibilities exist. This is exactly so for a gambler too as he is also not sure what he will gain or lose in the game of gambling.

                        About gambling, it is said in the Qur’ān;

“Innamā al-khamru wa al-maysiru wa al-anṣābu wa al-azlāmu rijsun min ‘amali ash-shayṭāni fajtanibūhu la‘allakum tufliḥūna”[82]

“Indeed liquor, gambling, statues, and lottery are impure being deeds of Satan, so keep away from them; maybe you succeed”

                        Fear and Unforeseen (Khaṭar and Gharar):

            Fear (Khaṭar) is what cannot be anticipated and Unforeseen is also being unaware of the futuristics. Abū Bakr al-Kasānī says;

“Al Ghararo mā yakūno mastūr al-‘āqibah”[83]

“Gharar is where one is unaware of the consequence. ”

Scholars and followers of Imām Mālik(d:179A. H/795A. D) advocate;

“Mā traddado baen al salāmate wattalfe”[84]

“Gharar is in between safety and fatality”

            In the business of Insurance, both the above-defined terms are applicable, e. g. death or destruction of an insured person or property before the stipulated period is never known and so is the uncertainty about the sum of money he would receive, i. e. lesser sum if he survives but more if he dies. Death is definite and certain but its time is not known to any one, so any business which is conditional with the occurrence of death is what is called The gambling which embodies in it Fear(khaṭar) as well as Unforeseen(gharar).

Un-Islamic Conditions

1. One of the defaults in the insurance system is because of its unjust Conditions, e. g. a middle-class citizen got his son insured but he could pay only few of its instalments that he suffered a loss in his business and became a defaulter by not paying any more of the instalments. Justice demands that he should get back the paid up sum of the instalments. The Insurance Company never pays it back but pockets it. No court in the world can get him this amount. Muftī Muḥammad Shafī‘(d:1396A. H/1976A. D) says, “All the three types of insurance policies; Life Insurance, Property Insurance or Duty Insurance have the condition that any person becoming defaulter as per the above example will lose or surrender the deposited sum to the Insurance Company which is an unjust condition in the eyes of religion. Under the religious rules, such a defaulter can be asked to fulfill terms of the policy or in case of non compliance may even be punished legally but the confiscation of his deposited sum as a penalty can not be justified. [85]

            However, the company may frame rules under which the policyholders who stop paying the installments without valid reasons do not cause a nuisance to the company, e. g. such defaulters who stop paying the instalments may receive their deposited sum on completion of the project in which their capital of the paid instalments has been invested by the insurance company. Else some amount as security fee of their amount can be recovered from them.

2. Yet another unreligious and ruthless condition imposed is that the insured sum is received by only that next of kin who has been nominated by the policy holder whereas in accordance with Sharī‘ah, property of the deceased is inherited by all the legal heirs as per religious injunctions. This is most unjust a sin committed by the policy holder towards his heirs through the insurance company which does not act against the will or nomination made by the deceased. Resultantly, some of the deserving heirs are deprived of their share which is their legitimate right to receive.

Lottery and Fraud

         Lottery or Fraud both exist in the prevalent system of insurance which are committed by the two parties, i. e. the policyholder as well as by the insurance company. The policy holder has the tendency to show increase in the propriety of his assets to be insured by the company. After the assets are insured, he secretly and fraudulently perishes them to claim the increased insured sum (ribā) from the company which is over and above the actual value of the loss sustained.

          It may also happen that a capitalist gets the cotton stock of his factory insured for a sum of ten million rupees. He apprehended loss in the business, ignited the stock, and fraudulently made good with ten million amount of the public money through the insurance company.

            In light of the above-mentioned vices, it is clear that there is no room in the balanced and sacred religion of Islām for this type of current insurance system as it is based on ribā, gambling, fraud, unforeseen and fear of the unknown.

Dr. Isrār Aḥmad’s View about Land Tenancy

Dr. Isrār with regard to the concept of tenancy says that there is a difference of opinion among the scholars. AbūḤanīfah(d:150A. H/767A. D) considers it as totally ḥarām.

            According to him, there is nothing like “Absentee Landlordism” in the religion of Islām, however, few other scholars after pondering over the Aḥādīth hold a moderate and lenient view on it. I also understand that this relaxation with few unavoidable conditions has been made in view of the prevalent era of time where the current system could not be abolished completely, whereas holy Prophet(SAWS) has applied the term of Ribā on Land Tenancy.

            Once the Prophet (SAWS) observed Ḥaḍrat Rāfi‘ (R) tilling a piece of land that he knew did not belong to him. On inquiring, Ḥaḍrat Rāfi‘ explained that it belonged to someone else and as per a deal with the owner he was to work hard in it to earn his share in return. On hearing this, the Prophet (SAWS) said, “Qad Arbaetuma!” (You dealt in Ribā!); ordered him to return the land back to the owner and receive from him the expenses incurred. It is so because the owner is not involved in any labour but prepared to snatch his share from the hard-earned produce of his brother only on the basis of ownership.

            Dr. Isrār adds further that in our culture of tenancy, the owner does participate in the provision of seeds or in a few other matters to justify co-sharing. These are in fact some additional conditions to make unjust a just business but Imām AbūḤanīfah’s verdict is sufficient, an eye-opener and I tend to agree with him. [86]

            Dr. Isrār Aḥmad, though, holds a lenient view with regard to the prevalent Tenancy System, yet, in principle, he terms it as unjust in accordance with the verdict of Imām Abū Ḥanīfah.

            Here is a review of opinions by Scholars on the issue of Land Tenancy.

Review of Multiple Opinions on Land Tenancy

            Land Tenancy implies that a landlord gives away his land to a tenant and receives a part of the land-yield in return from him. [87]

Land-Tenancy has its three forms:-

            The first form is that land is given away to the tenant under an agreement and the landlord fixes a part of the yield to be given back to him by the tenant in return, e. g. the two parties agree that the tenant would give 20 maunds of the yield to the owner and keep the rest with him. So if the total yield comes out to be 20 maunds only, it will be taken away by the owner leaving nothing behind with the tenant. That is why this form of tenancy is unanimously considered to be ḥarām. [88]

            The second form prevalent in that period was that a landlord used to reserve a part of his land for himself laying down the condition that the yield from that part would exclusively belong to him and the produce from the rest of the fields would be the share of the tenant. In such a deal with the tenant, the landlord would ensure that his part of the land must be close to the water course. In Ḥadīth, the terms Rabī and Jidār are used for such a kind of selfish deal. This practice too is unanimously considered to be ḥarām. [89]

            Because the part selected by the landlord may be the only fertile piece of the land and the remaining one may not produce anything. This fact has been expressed in the words of Rāfi‘ bin Khudaej, “Rubbamā akhrajat hādhehi wa lam takhruj hādhehi” (Sometime it produces and at the other it doesn’t), so the Prophet (SAWS) forbade it and unanimously this practice is also known to be ḥarām.

            The third form is the one where the landlord and the tenant mutually decide to share the land-yield as per an agreeable percentage like one fourth or one-sixth or half of the yield may belong to the landlord and the remaining would be that of the tenant. The scholars have difference of opinion on this kind of sharing the yield.

Concepts of Different Scholars

            Imām Abū Yousuf(d:182A. H/798A. D), Imām Muḥammad (d:189A. H/805A. D) and Imām Aḥmad bin Ḥanmbal(d:241A. H/855A. D) consider this form to be fair unconditionally.

Imām Abū Ḥanīfah(d:150A. H/767A. D) declares it absolutely unjust.

            Imām Shāf‘ī(d:204A. H/819A. D) has a different view that if this tenancy has an element of “Musāqāt” embedded in it, then it is acceptable, e. g. there is a garden with fruit-trees and besides it is a piece of land in between the trees which is cultivated. The trees are bearing the fruit and the land below giving the crop, then as per Imām Shāf‘ī, if musāqāt has a real binding imposed on those trees, this form of the tenancy is fair or acceptable but in the absence of Musāqāt, he also calls it harām.

            Imam Mālik’s concept is almost similar to it as he also views it in the same ambit of Musāqāt but adds a condition that in Musāqāt the trees should be more in number than the quantity of the land. [90]

Partnership in Tenancy

            Imām Shāf‘ī and Imām Mālik declare yet another type of tenancy to be fair calling it “Partnership in Tenancy”. For instance, there are three persons; one owns a piece of land, the other offers his ox and the third fellow starts the work, thus they join hands together as partners which is called “Partnership in Tenancy” (Shirkat fil Muzāri‘ah). This kind of Tenancy has a separate set of directives and details, but both of them do not consider it right in the absence of Musaqāt.

            Imām Abū Ḥanīfah, Imām Mālik, and Imām Shāf‘ī have agreed that Tenacy in any form other than the above is not just. This has been reasoned out on the basis of Ḥaḍrat Rāfi‘ bin Khudaej’s saying wherein it has been forbidden quoting the prophet (SAWS) not only in numerous words but it has also been quoted in some of the narratives even to the extent, “Man lam yada‘ al- mukhāberah fal youzin beḥarb minallāh wa rasūlehi”

            (The one who does not give up the Mukhābirah, should receive the ultimatum from Allāh and His prophet(SAWS).

            In other words, it has the same injunctions as a warning against Ribā (interest). The IMĀM have derived their reasoning from it.

            Whereas the others and Imām Aḥmad Bin Ḥanmbal are convinced about the justification of implementation of Applied Tenancy (Muzāri‘ah ‘alal iṭlāq) based on an incident of Khyber. The Holy Prophet(SAWS) gave away the lands to Jews in Khyber by settling with them terms of the tenancy on distribution of the yield on fifty-fifty basis, i. e. half of the land produce will be shared by the Muslims and the remaining one by the tenants. In their view, the Aḥādīth about “Nahi ‘anil Muzāri‘ah or “Nahi ‘anil Mukhābirah” pertain to the first two forms of the tenancy as explained which is unanimously considered to be Ḥarām.

            Ḥanafī, Mālikī, and Shāf‘ī as per their initial religion were convinced about the justification with regard to the prohibition of a pre-settled tenancy (Muzāri‘ah munfaṣilah). However, later all these three scholars gave their verdict (fatwā) in accordance with the saying and justification given by the scholars and Imām Aḥmad Bin Ḥanmbal. In fact it was due to the strong logical reasoning by the latter as compared to the other scholars. [91]

Issue of Khyber Forms

            The scholars and Imām Aḥmad Bin Ḥanmbal hold the strongest stance on account of the Khyber-Incident which is summarized as follows;

            Ḥaḍrat Muḥammad(SAWS) concluded a tenancy contract with the Jews of Khyber. This contract lasted in the remaining period of his life and even later during the period of Ḥaḍrat Abū Bakr Ṣiddīque(R) and Ḥaḍrat ‘Umar Fārūq (R) until the latter turned them out to Taimā. [92]

            So it is revealed that this matter of tenancy deal with the Jews by Ḥaḍrat Muḥammad(SAWS)persisted until his departure from the world. If there exist few Aḥādīth prior to it, then those will be considered null and void in the light of this act. This precedence was not a flimsy one as the whole orchard besides all the land-forms of Khyber were rented out on the same grounds.

Comments of Imām Abū Ḥanīfah on the Khyber Issue

            Quoting Imām AbūḤanīfah, it is contemplated that he commented on the issue of Khyber by saying that the above act factually does not fall in the ambit of Tenancy but it was Kharāj-e-Muqāsamah. [93]

Kharāj-e-Muqāsamah

            The above term implies a situation whereby the Muslim(s) conquer a piece of territory and let the owners of land stay there. The Kharāj recovered from them is of two types; one is Kharāj-e-Mouzif, i, e. in the form of money and the other is Kharāj-e-Muqāsamah which is shared as part-percentage of the land-produce.

            However, if looked into it deeply, it becomes difficult to call it Kharāj-e-Muqāsamah. In case of the Khyber-Issue, it was considered justified as the Jews even after victory by the Muslim were still recognized as proprietors of the Khyber-land in clear terms and they were asked to pay the Kharāj(land-revenue) only. Kharāj becomes due only while the owners of the land continue to maintain their ownership-status but if the lands after a win-over are allotted among the warriors, then the latter will become the owners. So, now with the change of owners, if the land is given back to the Jews for tilling, it will become the real form of tenancy. In Khyber, this second situation had prevailed as the lands after the victory had been further given in possession of the warriors as confirmed by numerous Aḥādīth.

            In Sunan Abī Dāwūd, the book“Al kharāj wal Fae” gives out so many detailed narrations explaining how the Prophet(SAWS) distributed the lands of Khyber among the soldiers besides recovering one-fifth of the land revenue called Khums. The lands were virtually allotted to the militants making them the owners, thus the issue of Kharāj does not arise.

            The reasons to give away lands to the Jews by the Muslims have been indicated in different narratives. The Jews had pleaded to the Muslims that the latter though have become the owners of the land yet because of lack of expertise and experience they may not be able to till the land successfully as compared to them. However, if the land-forms are given to the Jews, this would be profitable for either of the parties. The Prophet(SAWS) handed over the landforms to them and said, “Naqrukum ‘alā dhālika mā Shai’nā” (we shall keep you there as long as desired by us). Later, following it up in the times of Ḥaḍrat ‘Umar(R), they were ejected. Hence, had they been the owners, there was no reason to turn them out from the lands in possession. It is, therefore, difficult to term it Kharāj-e-Muqāsamah. [94]

            Now, let us examine the Aḥādīth narrating prohibition; these are in three forms;

            The first form of Aḥādīth is the one in which the narrator has endorsed the prohibition by illustration, i. e. by either earmarking the reserved land for taking away the land-produce from it respectively by the parties, or by fixing the quantum of the land produce as mutually agreed. This sort of arrangement is self-explanatory and does not need further explanation.

            The second form of Aḥādīth is the one whereMuzāri‘ah or Mukhābirah are absolutely forbidden, i.e.. “Nahī Rasūlallāh ‘anil Muzāri‘ah” or “Nahī Rasūlallāh ‘anil Mukhābirah” or “Nahī Rasūlallāhi ‘an Krā’il arḍ”. These Aḥādīth, therefore are to be studied in the light of the prevalent environments or as per a given situation and when understood in its real context the chances of doubts arising are left to bare minimum. So, it is inferred that the prohibition of Absolute Muzāri‘ah is not the objective but that specific type has been forbidden basing the argument on the incident of Khyber.

            The third category of Aḥādīth lays down a special endorsement that the Prophet(SAWS) forbade that type of sharing a part-percentage in a Muzāri‘ah which is termed Al Thulus or Al Ruba‘ which has a contradiction in it. Whereas in some of the narratives its endorsement has also come up, that is why this third form is also considered as Nahī Irshād-e-Tanzihī. This is also through Aḥādīth that the Prophet(SAWS) said, “If you possess a piece of spare land, giveto your brother in need for the reason that you will still be obtaining a regular income out of it; the words given are:-

            “Qāla:an yamn‘a aḥadokum akhah khairun lahū min an ya’khodho ‘alaihi kharajan m‘alūman. ”

            The word Khaer therein clearly indicates not the Prohibition (Mumāni‘at-e-Taḥrīmī) but it means that one should donate it to his brother without return, so it is based on Irshād-e-Tanzīhī and that is proven by the saying of Rāfi‘ bin Khudaej who narrated the Ḥadīth that the Prophet(SAWS) forbade to enter into the Muzāri‘ah.

            Ḥaḍrat ‘Abdallāh bin ‘Umar (R) revealed another fact by saying, “I have seen the Prophet(SAWS) himself as well as his companions (R) doing the act of Muzāri‘ah and nowhere we heard him prohibiting it. ” He expressed his reservations but later he himself gave it up and never did it again. Someone asked his opinion with reference to the prohibition as interpreted by Ḥaḍrat Rāfi‘.

            Ḥaḍrat ‘Abdallāh bin ‘Umar replied, “Qad aksaro Rāfi‘” meaning thereby that Rāfi‘ exceeded the limits, i. e. the prohibition was applicable only to a few specific situations but he exaggerated it and spread it around everywhere to that extent that people at large consider it unjust. Later, someone said to him, “Why have you given it up yourself, if you do not consider Rāfi‘’s words so important?” He said, “I gave it up because Rāfi‘ had narrated a Ḥadīth and on hearing it I thought maybe there arose a situation later which may not have come to my knowledge, so why do an act in doubt, hence, on the basis ‘Alā Sabīl al-taqwā, I thought it proper to give it up”.

            Ḥaḍrat ‘Abdallāh bin ‘Umar (R) later was heard saying that Rāfi‘ blocked the land profit on us. These words foretell that he did not consider this issue as ḥarām, but since it had been narrated through a Ḥadith which Rāfi‘ had heard himself, so he started acting upon it on the basis of God’s Fear (Taqwā). That is why it was attributed to Rāfi‘ bin Khudaej…. “Qad man‘a Rāfiḥ nafa‘ arḍinā!”

            By this, it is revealed that the narrations “Bi sharti mā Yukhrijo minhā”, i. e. wherever prohibition has been ordered, then it is to be considered as “Nahī Tanzīhī” but really not “Nahī Taḥrīmī”.

Giving the Land on Contract

            Dr. Isrār considers giving away the land on contract to be ḥarām in his words as follows;

            “The owner for a particular period of time recovers the land price but is not concerned to even find out whether the tenant has also earned anything out of the deal or not, hence it is exactly a kind of Ribā (interest) and , therefore, ḥarām. ” [95]

            Justice Muḥammad Taqī Uthmānī on the issue of giving away the land on rent writes, “A person gives away the land on rent to another and recovers from him on six monthly basis or annually an amount in cash as rent disregarding whether the tenant cultivates anything in it or not; what was sown in it and what has been the land produce becomes irrelevant as its burden does not lie on the shoulders of the owner but the tenant. Recovering the land-rent in return after giving his land on hire to a tenant is termed as “Ujarat al-Arḍ” or “Kirā al-Arḍ” and is also called Muqatā. [96]

View of different Religious Scholars

            All four Imām and other scholars of Muslim Ummah consider the above arranges to be Fair and have no contradictory views about it. Ṣāḥib al- Rā’eq writes;

            “Qoulohū wal arḍi lilzarā‘ah anna baina ma yazr‘a fīhā ao qāla ‘ala ‘an yazr‘a fīha ma shā’ ai siha dhālika li ijm‘a-al-‘amli ‘alaihi. ”[97]

Absolute verdict of ‘Allāma Ibn-e-Ḥazam

            ‘Allāma Ibn-e-Ḥazam does not consider giving away of the land to cultivate against Rent-Money as fair and attribute this injunction towards Ṭā’us bin Kaesān and Ḥasan Baṣarī as they both believed that arrangements like Kirā al-Arḍ or Ujarat al- Arḍ are not fair. However, all the other scholars including the four Imām believe in its legitimacy. [98]

            We may, therefore, assume that Dr. Isrār Aḥmad and Ibn-e-Ḥazam think alike, however, Dr. Isrār has not come up with intellectual arguments on the issue.

Purpose of Creation of Pākistān and Customs of Society

            Dr. Isrār Aḥmad, in his speeches, vehemently used to stress that Pākistān was not at all created for any purpose other than Islām. In his opinion, the people of the sub-continent wanted to secure a piece of land where they could enforce the injunctions of Islamic System.

            In his special article “Zamīnī Ḥaqā’iq aur Pākistān kā Mustaqbil” (Ground Realities and Future of Pākistān), Dr. Isrār writes as follows:-

            “As a writer, I have been giving the calls for a long that the sole cause of Pākistān’s creation is only Islām, and by not following its path, we have lost it. ”[99]

            Dr. Isrār believes that the Muslims did not keep the promise they had done with Allāh before the creation of Pākistān. Consequent to this betrayal, we were punished and a part of the country got separated from us to become Bangladesh. Before Dr. Isrār’s view is critically examined, it is imperative that a full excerpt is copied down from his another article so that his concept stands clear before us in detail. This article titled as “Millat-e-Islāmia Pākistān kī Khuṣūṣī Zimmahdārī” (The Specific Responsibility of Pākistānī Nation) forms part of his book namely, “Resposibility of the former and present groups of the Muslim Ummah”. In his article, while referring to ‘Allāma Muḥammad Iqbāl (d:1357A. H/1938A. D) and Quā’id-e-A‘ẓam Muḥammad ‘Alī Jināḥ(d:1367A. H/1948A. D)he has also reiterated that they were in search of a territory where Islām as a religion be practiced. He writes, “Look at the turn of history whereby this great responsibility has fallen on the shoulders of the Islamic Republic of Pākistān. This turn is on account of the Taḥrīk-e-Pākistān (Pākistān Movement) and its consequence leading to the creation of Pākistān. Its declared objective was to present before the human world a role-model establishing a System of Total Justice, Principles of Freedom, Brotherhood, and Equity. So the Thinker and Architect of Pākistān ‘Allāma Muḥammad Iqbāl also said in his address at Alāhābād(in 1349A. H/1930A. D), I have a conviction that creation of an independent Muslim state in the North Western Territories of India is written on the wall. If that becomes true, we will get another chance to eliminate the shades that had blurred the original teachings of Islām in the times of imperialism and present a picture of true Islām before the world. ” Muḥammad ‘Alī Jināḥ, the Founder and the Architect of Pākistān, time and again expressed the same thoughts besides the Muslim of the territories annexed to India with Hindū aggressors and the dominating majority. That is why the writer of these lines strongly feels that we, being the nation of Islamic Pākistān, are in the grip of divine law of punishment. Allāh’s supreme law is in accordance with Āyah No. 21 of Surah al-sajadah wherein He ordains, “Before subjecting them to a bigger torture, We will confront them with a smaller punishment; may be they revert to the right path. ” A similar type of punishment has already been sustained by us in the form of fall of Dhācah in 1391A. H/1971A. D followed by a shameful and deterrent defeat in the form of the creation of East Pākistān (Banglahdesh)”. [100]

            With the above-mentioned extract, though the concept of Dr. Isrār Aḥmad becomes amply clear yet there appears to be an ambiguity in his view. On one side, the Methodology of the Prophet(SAWS) (Manhaj Inqalāb-e-Nabavī) is strongly advocated in Tanẓīm-e-Islāmī, and on the other hand, Dr. Isrār attributes the struggle of creating Pākistān towards the enforcement of Islamic System in the country. Whereas those who participated in the struggle neither adopted the way of the prophet nor had God’s fear(Taqwā) required of the workers of an Islamic Movement; Why then Dr. Isrār Aḥmad and his supporters are adamant that Pākistān had been created in the name of Islām. The question is: Can there be no struggle to bring about a revolution in Pākistān without following this view point?

            Muḥammad Isḥaq Bhattī, in his book “Bazm-i-Arjumandān” has written a review about Dr. Isrār and raised a few points of difference that are enumerated below without editing:-

If that was the aim of creating Pākistān and enforcement of Islām was required, then:-

(1) Can Dr. Ṣāḥib refer to any clause or indicate any decision by the working committee of All India Muslim League or its General Council whereby it was contemplated that Pākistān is coming into being for the sake of Islām and Islamic System is to be implemented into it?

(2) Did any of the active Leaders of the Muslim League belonging to that period ever announced as to what were the modalities of an Islamic System and how will it be enforced?

(3) All India in that period comprised eleven provinces. Is there any such resolution or a verdict given by any working committee known to Dr. Ṣāḥib which makes a mention of the enforcement of Islamic System?

(4) Is there any writing or part of a speech made by any of the worthy notables (i. e. Quā’id-e-A‘ẓam Muḥammad ‘Alī Jināḥ, Liāqat ‘Alī Khān, Khwājah Nāẓim al-Dīn, S. H. S. Suhrwardy, Sardār ‘Abd al-Rab Nishtar, Ch. Kalīq al-Zamān or I. I. Chundrigar, etc. ) stating thatIslām will be enforced in this country and that there will prevail Islamic rule of law.

(5) Was there any elderly person present in All India Muslim League as a worker with a

 

standing of a regular religious scholar. [101]

            The points raised by Muḥammad Isḥāq Bhattī are of extreme importance. Yet another aspect which is embedded in the minds of general public, i. e. the famous slogan on the lips of a common man-“Pākistān kā Maṭlab Kiā? Lā Ilāha Illallāh” (The objective of Pākistān is but the supremacy of Allāh). These words or slogan are quoted as well as believed to reason out that Pākistān was acquired to implement the Islamic way of life into it but the point to ponder is whether these words existed in the manifesto of the Muslim League? Or did these form a part of any resolution of the Muslim League? Or was it sounded as a slogan by either Quā’id-e-A‘ẓam Muḥammad ‘Alī Jināḥ or any prominent Muslim Leaguer? Undoubtedly, Quā’id-e-A‘ẓam Muḥammad ‘Alī Jināḥ did talk about the Islamic System on number of occasions but did not adopt the way or methodology left behind by the Prophet(SAWS); the way Dr. Isrār Aḥmad has been advocating at length in his book “Manhaj Inqalāb-e-Nabavī”. It is extremely difficult to agree with Dr. Isrār Aḥmad’s view point that Pākistān was created in the name of Islām. However, suffice to say that the politicians exploited the illiterate and non-practicing Muslims by using the name of Islām to grind their own axe. This is our hypocrisy which has subjected us to 66 years of the divine punishment. There seems a truth in what Muḥammad Isḥāq Bhattī says:-

            “ We should not be indulging ourselves into a discussion whether the aim of creation of Pākistān was Islām or otherwise but we should emphasize that it is a Muslim country and the ambition of every living Muslim here is to see enforcement of Islām, so it should be surrendered to it. [102]

            Tanẓīm-e-Islāmīfounded by Dr. Isrār Aḥmad is also firm on the same footing, but should the above-given stance be reconciled and accepted, it may rid of the conceptual friction.

Social Rituals

            Dr. Isrār Aḥmad detested the foolish following as well as the customs and rituals of Hindus. He considered it quite imperative to do away with the unnecessary rituals relating to matrimonial wed-locks. He, therefore, took a start to set a personal example by neither giving away dower to his daughters nor accepted it from the in-laws of his daughters. He thought it very mean and below the moral dignity to take an entourage to the abode of bride to consume the feast there. However, he believed in arranging Walīmah(feast by the Groom) in accordance with the prophet’s sunnah and considered it essential to participate there. Likewise, he termed the mixed gatherings of men and women on the eve of merry-making or sorrowful events as un-Islamic and stayed back not to participate in the sessions where there was no separate arrangement for the males and females. He surprised the religious scholars by arranging Nikāḥ (wed-lock) ceremony in the mosque as it was not being practiced at all in the society. Its basis was illustrated by him through the words (Ḥadīth) and way (Sunnah) of Prophet(SAWS) so it became a common practice to be followed by the people. He strictly believed in Religious Veil (Shar‘ī Pardah) to be observed and put it into practice by own families. Generally, it has been observed that even the great Scholars and the Muslims of the society regularly performing prayers or fasting, find themselves helpless or obliged to follow the un-Islamic rituals on the occasions of weddings or bereavements; Dr. Isrār had no such shortcomings in his personality. He not only denied to follow anything contrary to the teachings or practice as set by the Prophet(SAWS) but also forbade the others to follow it. In one of his articles he writes:-

            “As regards my own person, I have declared to abide by the following three firm decisions; the same has been reflected in the pages of Mīthāq as well as announced while addressing the Jum‘ah Congregation at Masjid Khiḍrā, Samanābād. The three decisions are:-

1. In the future, I will not join any wedding entourage (Bārāt)
2. Will neither join in the gathering to have a feast at the expense of the bride’s family, nor
3. Will participate in a Nikāḥ Ceremony being held at a venue other than mosque”. [103]

            Dr. Isrār acted upon the above conditions all his life emphasizing the people to follow the way of the prophet(SAWS) and refrain from indulging in Hindū cultural programs or their rituals. With regard to the wedding of his own sons and daughters, he writes:-

            “The biggest challenge that I faced in my life was on the eve of the marriage of my eldest daughter. I was quite sure in my mind that despite being cautious to fulfil all the religious obligations, I may still be subjected to a big criticism if I entertained few of the relations even with simple tea or cold drinks and all my effort will go for a six. So, with the divine support, I took another unprecedented step; I carried my daughter on Friday to Masjid Dār al-Salām, Jināḥ Garden where the Nikāḥ ceremony was solemnized and her departure also took place from the house of Allāh. That way no guest happened to visit my house which, otherwise, could be misconstrued as part of the Wedding Entourage (Bārāt).

            Thereafter, another event occurred relating to the wedding of the eldest son. The wedding party that left Lāhore for Karāchī comprised only two males and a female, i. e. the groom, her mother, and the youngest brother as I was already at Karāchī in connection with my religious group activities. The two real brothers or any of the real sisters even did not accompany the wedding party. Another arrangement was that this party arrived at Karāchī by train on the morning of Friday and after Nikāḥ following the Jum‘ah Congregation, it turned back to Lāhore in the same evening along with the Bride. On the other side, worthy companion Qaḍī ‘Abd al-Qādir (father of the Bride) followed the precedence set by me by not inviting even the closest relatives at his home and reconciled to make the daughter depart from the mosque.

            Thereafter, Alḥamdu lillāhi(Allāh be praised) during this ongoing year, I discharged my obligations with regard to the other two daughters in a similar manner. [104]

            Dr. Isrār, in the matter of the dower, also made concerted efforts to educate people to refrain from showing it off and presented a self-example; he writes:-

            “As far as dower is concerned, I believe it to be absolutely un-Islamic reflecting pure Hindū mentality. However, initially I had focused only on its non-display but now Allāh willing, I have picked up the courage to take a step further with the support of our brothers and friends. As for as my self is concerned, there is no harm in stating that my first two daughters earlier took away too little with them to be called a dower by any standard. However, in the recent wedding, this was facilitated more to be as near to the required level as possible, i. e. my daughter took along a suitcase filled with clothes, and two and a quarter tolah of gold ornaments at the time of parting. ”[105]

            Dr. Isrār arranged the wedding of his 3^rd daughter in 1401A. H/1981A. D. The above lines are in the same background; the precedence set by him cast quite good effects on the society and the people stopped following the Hindū customs or rituals. The eminent journalist of the country, Mīm Shīn expressed his views in the column of Daily Nawā’-e-Waqt of Aug 30, 1981A. D which are reproduced as under

            “As compared to a tonnage speech, sometimes a small action may prove to be more effective. ” A practical demonstration of this principle was staged last Thursday at Qur’ān Academy, Model Town, Lāhore where Dr. Isrār Aḥmad, an eminent religious scholar of Qur’ān solemnized the wedding of his daughter exactly in accordance with the way of the prophet(SAWS) (Sunnat-e-Rasūl) and set a practical example. I have been listening to hundreds of his addresses but on this occasion, the effects of his enchanting speech on my mind were unforgettable……; Dr. Ṣāḥib is a blessed well to do person and he had the means to arrange the wedding of his daughter with all pump and show to celebrate it with brass band music, firework, and illumination on a desired scale. He has his fans who on his winking could lay out a sumptuous feast but Dr. Ṣāḥib on this austere function did not deviate from the precedence left by the prophet(SAWS). This function was concluded gracefully in a most befitting way the essence of which cannot fade away in life. ” [106]

            Another report, appended below, was published on 29^th August, 1981A. D/1481A. H in daily Pākistān Times;

            “Unique and commendable austerity, true to the traditions of the holy prophet(SAWS) was observed at a marriage function in Jāmi‘-al- Qur’ān, Qur’ān Academy, Model Town Lāhore on Thursday evening. No pomp and show, guests were not served with any refreshment. People assembled inthe Jāmi‘ah a few minutes before evening prayers; before the Adhān they quietly listened to the cassette recording of the holy Qur’ān. After prayers, Dr. Isrār Aḥmad, a renowned religious scholar, performed the Nikāḥ ceremony of Mr. Muḥammad Sa‘īd Asad with his own daughter Amat al-M‘oṭī. Whence the Nikāḥ ceremony was over, the bridegroom with relatives and friends left quietly. Dr. Isrār Aḥmad told that for observing this austerity many of his relatives and members of his family had severed with him. ”[107]

            Dr. Isrār not only raised the red flag against the rituals of wedding and merry-making but he also conveyed the message by arranging the marriage of his son on 7th Muḥarram al-Ḥarām that there was no concept in Islām forbidding the holding of marriages in any particular month. Owing to this act, however, he had to face an extreme opposition but he sustained all this bravely to get out of it.

            He never used to take part in functions of death-anniversary as he termed it Bid‘at. He had the quality of doing an act practically after having said it verbally. In one of his books, while describing the background of his journey to Irān, he writes;

            “While at Lāhore, I have been receiving the invitation from the Consulate of Irān to participate in their ceremonies; there was also an invitation on the eve of the death anniversary of Āyat Allāh Khumeinī to which I had to emphatically declare that celebrating a death anniversary was a Bid‘at and I do not join such programs even in Pākistān, so regret for not attending your program too. ”[108]

            Tanẓīm-e-Islāmī established by Dr. Isrār Aḥmad is engaged in campaigning to do away with the rituals. It is expecting at least the responsible lot of its group to adopt austerity while dealing with the matrimonial arrangements and refrain from participating in the death anniversaries. There exists no other group in the sub-continent which may have run a regular expedition to rectify the rituals. As regards the other personalities, though Maulānā Ashraf ‘Alī Thānvī (d:1362A. H/1943A. D) has produced a written work to address the issue, he also never launched any regular campaign to do away with the rituals. It is, therefore, inferred that Dr. Isrār Aḥmad has a unique status in this field. Rectifying the rituals has always been appreciated by every section of the society. This is besides the point that the majority of the people are stuck due to their self-designed compulsions; thus Dr. Isrār Aḥmad could not make much headway in his efforts. However, it is encouraging that no criticism with regard to abandoning the rituals has ever been made on Dr. Isrār Aḥmad from any section of the scholars excepting one occasion when he solemnized the wedding of his son in the month of Muḥarram; In other words, he had the backing of most of the scholars.